{"id":1688,"date":"2016-01-24T00:06:09","date_gmt":"2016-01-23T22:06:09","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=1688"},"modified":"2017-07-25T09:59:49","modified_gmt":"2017-07-25T06:59:49","slug":"01-24-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/01-24-06\/","title":{"rendered":"06. <strong>Le statut de l\u2019enfant est comparable \u00e0 celui du malade<\/strong>"},"content":{"rendered":"<p>Nos sages interdisent \u00e0 un Juif de demander \u00e0 un non-Juif, le Chabbat, de faire \u00e0 son intention une <em>m\u00e9lakha<\/em>. Mais quand un enfant a grandement besoin d\u2019une chose d\u00e9termin\u00e9e, son statut est comparable \u00e0 celui du malade, pour les besoins duquel les sages ont permis de demander \u00e0 un non-Juif d\u2019ex\u00e9cuter un travail. Par exemple, si l\u2019enfant n\u2019a pas \u00e0 manger, et qu\u2019il ait faim, il est permis de demander \u00e0 un non-Juif de lui faire cuire de la nourriture. Et s\u2019il est tr\u00e8s n\u00e9cessaire \u00e0 l\u2019enfant d\u2019avoir une lumi\u00e8re allum\u00e9e, on peut demander au non-Juif d\u2019allumer la lumi\u00e8re \u00e0 son intention (Rama 276, 1, <em>Michna Beroura <\/em>6\u00a0; cf. ci-apr\u00e8s, chap. 28 \u00a7 2). G\u00e9n\u00e9ralement, il faut, en ces mati\u00e8res, \u00eatre indulgent quand il s\u2019agit de nourrissons ; mais m\u00eame quand l\u2019enfant est plus \u00e2g\u00e9, et que cela s\u2019av\u00e8re tr\u00e8s n\u00e9cessaire, on peut \u00eatre \u00e9galement indulgent, comme on l\u2019est pour les besoins d\u2019un malade<sup><a href='#_te01ftn24_4' id='_te01ftnref24_4' class='aup1'>[4]<\/a><\/sup>.<\/p>\n<p>Quand un mineur, qui n\u2019est pas encore arriv\u00e9 \u00e0 l\u2019\u00e2ge de la bar-mitsva ou de la bat-mitsva, est indispos\u00e9, m\u00eame si l\u2019indisposition dont il souffre n\u2019est pas tellement douloureuse, il est permis de lui donner des m\u00e9dicaments\u00a0; car de m\u00eame que l\u2019interdit portant sur les m\u00e9dicaments ne s\u2019applique pas au malade, elle ne s\u2019applique pas non plus au mineur. \u00c0 ce titre, il est permis, en cas de n\u00e9cessit\u00e9, de poser de la cr\u00e8me sur la peau d\u2019un tr\u00e8s petit enfant, \u00e0 condition de ne pas l\u2019\u00e9taler, mais seulement de l\u2019y placer. Si, ensuite, la cr\u00e8me s\u2019\u00e9tale d\u2019elle-m\u00eame, par le biais de la couche, il n\u2019y a pas l\u00e0 d\u2019interdit, puisqu\u2019on ne l\u2019aura pas \u00e9tal\u00e9e pour la rendre homog\u00e8ne (cf. ci-apr\u00e8s chap. 28, 8).<\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<a href='#_te01ftnref24_4' id='_te01ftn24_4'>[4]<\/a>. Selon certains, un enfant n\u2019est halakhiquement comparable au malade que jusqu\u2019\u00e0 l\u2019\u00e2ge de deux ou trois ans (<em>Melamed Leho\u2019il<\/em> au nom du <em>Chaagat Ary\u00e9<\/em>, <em>\u2018Hazon Ich<\/em> 59, 3). D\u2019autres disent que ce statut s\u2019\u00e9tend jusqu\u2019\u00e0 six ans (<em>Tsits Eli\u00e9zer<\/em> VIII 15, 12, 7, d\u2019apr\u00e8s <em>Mor Ouqtsi\u2019a<\/em>), d\u2019autres jusqu\u2019\u00e0 neuf ou dix ans (<em>Chemirat Chabbat Kehilkhata<\/em> 37, 2), et d\u2019autres encore jusqu\u2019\u00e0 treize ans (<em>Or l\u00e9-Tsion<\/em> II 36, 4). Il semble que tout d\u00e9pende des circonstances\u00a0; comme l\u2019\u00e9crit le <em>Michna Beroura<\/em> 276, 6\u00a0: si l\u2019enfant est en grand besoin [que soit ex\u00e9cut\u00e9e la <em>m\u00e9lakha<\/em>], son statut est comparable \u00e0 celui du malade. Effectivement, plus l\u2019enfant est petit, plus nombreuses sont les choses dont il est en \u00ab\u00a0grand besoin\u00a0\u00bb. Le <em>Nichmat Avraham<\/em> 328, 57 et le <em>Or\u2019hot Chabbat <\/em>20, note 162 se prononcent de fa\u00e7on proche.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Nos sages interdisent \u00e0 un Juif de demander \u00e0 un non-Juif, le Chabbat, de faire \u00e0 son intention une m\u00e9lakha. Mais quand un enfant a grandement besoin d\u2019une chose d\u00e9termin\u00e9e, son statut est comparable \u00e0 celui du malade, pour les besoins duquel les sages ont permis de demander \u00e0 un non-Juif d\u2019ex\u00e9cuter un travail. Par [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[104],"tags":[],"class_list":["post-1688","post","type-post","status-publish","format-standard","hentry","category-01-24"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>06. Le statut de l\u2019enfant est comparable \u00e0 celui du malade - Pnin\u00e9 Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/fr\/01-24-06\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"06. 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