{"id":1872,"date":"2016-05-10T00:01:34","date_gmt":"2016-05-09T21:01:34","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=1872"},"modified":"2018-03-18T12:34:16","modified_gmt":"2018-03-18T10:34:16","slug":"05-10-01","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/05-10-01\/","title":{"rendered":"01. Institution du je\u00fbne du 9 av"},"content":{"rendered":"

Comme nous l\u2019avons vu (ci-dessus, chap. 6 \u00a7 1), apr\u00e8s la destruction du premier Temple, les proph\u00e8tes institu\u00e8rent quatre je\u00fbnes. Le plus s\u00e9v\u00e8re d\u2019entre ces je\u00fbnes est celui du 9 av (tich\u2019a b\u00e9-av<\/em>), date \u00e0 laquelle le Temple fut d\u00e9truit (sur la signification de ce je\u00fbne, cf. chap. 6 \u00a7 4). Ces je\u00fbnes furent institu\u00e9s \u00e0 l\u2019exemple de celui de Kipour, dont la dur\u00e9e est une journ\u00e9e enti\u00e8re, et o\u00f9 s\u2019appliquent cinq interdits. Mais apr\u00e8s la construction du deuxi\u00e8me Temple, ces quatre je\u00fbnes furent annul\u00e9s et chang\u00e9s en jours de joie et d\u2019all\u00e9gresse. Quand le deuxi\u00e8me Temple fut d\u00e9truit, ces quatre je\u00fbnes reprirent leur statut pr\u00e9c\u00e9dent.<\/p>\n

Quand s\u2019acheva la p\u00e9riode des durs d\u00e9crets, et que commenc\u00e8rent des jours o\u00f9, d\u2019un c\u00f4t\u00e9, le Temple restait d\u00e9truit, mais o\u00f9, de l\u2019autre, nous n\u2019endurions plus de d\u00e9crets n\u00e9fastes, les sages d\u00e9cid\u00e8rent que le statut de trois des quatre je\u00fbnes \u2013 le 10 t\u00e9veth, le 17 tamouz et le je\u00fbne de Gu\u00e9dalia \u2013 d\u00e9pendrait de la volont\u00e9 du peuple juif\u00a0: \u00ab\u00a0S\u2019ils le veulent, ils je\u00fbneront\u00a0; s\u2019ils le veulent, ils ne je\u00fbneront pas.\u00a0\u00bb<\/p>\n

En revanche, le 9 av, o\u00f9 les malheurs furent multiples pour le peuple juif et o\u00f9 les deux Temples d\u2019Isra\u00ebl furent d\u00e9truits, nous avons l\u2019obligation de je\u00fbner dans tous les cas. M\u00eame dans les temps de tranquillit\u00e9, le statut de cette date ne d\u00e9pend pas de la volont\u00e9 du peuple juif\u00a0: tant que le Temple reste d\u00e9truit, on se doit de je\u00fbner, comme l\u2019ont d\u00e9cid\u00e9 les proph\u00e8tes (Roch Hachana<\/em> 18b).<\/p>\n

L\u00e0 r\u00e9side essentiellement la diff\u00e9rence entre le je\u00fbne du 9 av et les je\u00fbnes courts. Le 9 av, notre obligation de je\u00fbner vient de la d\u00e9cision des proph\u00e8tes, de sorte que toutes les lois du je\u00fbne s\u2019y appliquent dans leur pl\u00e9nitude\u00a0; tandis que lors des je\u00fbnes courts, notre obligation vient de ce que le peuple juif adopta la coutume de je\u00fbner, jusqu\u2019\u00e0 la reconstruction du Temple. Or, d\u00e8s le moment o\u00f9 ils prirent sur eux de je\u00fbner \u00e0 ces dates, les Juifs ne prirent pas pour autant sur eux l\u2019ensemble des rigueurs propres au je\u00fbne du 9 av (comme nous l\u2019avons vu au chap. 7 \u00a7 1)[1]<\/a><\/sup>.<\/p>\n

\n
\n
\n[1]<\/a>. Cf. ci-dessus, chap. 7 \u00a7 1-2 et note 1, o\u00f9 l\u2019on voit que ce qui d\u00e9termine la notion de paix est le fait que le Temple soit construit\u00a0: alors seulement sera annul\u00e9 le je\u00fbne du 9 av. Quant au fait que, comme nous le disions, le je\u00fbne du 9 av ne d\u00e9pende point de la volont\u00e9 du peuple juif, c\u2019est en ce sens que s\u2019exprime Na\u2019hmanide dans Torat Haadam<\/em> p. 244. C\u2019est aussi l\u2019opinion de Rachi, du Echkol<\/em>, du \u2018Itour<\/em>, du S\u00e9fer Mitsvot Qatan<\/em>, du Maamar Mordekha\u00ef<\/em> et d\u2019autres encore. Cependant, d\u2019autres auteurs estiment que, durant les p\u00e9riodes interm\u00e9diaires, on est th\u00e9oriquement dispens\u00e9 du je\u00fbne du 9 av, mais que les Juifs eux-m\u00eames ont voulu observer un plein je\u00fbne, tel qu\u2019il fut originellement institu\u00e9, en raison des multiples malheurs qui frapp\u00e8rent Isra\u00ebl ce jour-l\u00e0. Tel est l\u2019avis du Rachba et du Ritva. Il est toutefois convenu d\u2019adopter les vues de la majorit\u00e9 des Richonim et des A\u2019haronim, selon lesquels le je\u00fbne du 9 av ne d\u00e9pend pas de la volont\u00e9 du peuple, mais est un devoir d\u2019institution proph\u00e9tique. Cf. Torat Hamo\u2019adim<\/em> pp. 3-4 et 246, qui pr\u00e9sente les diff\u00e9rentes positions.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Comme nous l\u2019avons vu (ci-dessus, chap. 6 \u00a7 1), apr\u00e8s la destruction du premier Temple, les proph\u00e8tes institu\u00e8rent quatre je\u00fbnes. Le plus s\u00e9v\u00e8re d\u2019entre ces je\u00fbnes est celui du 9 av (tich\u2019a b\u00e9-av), date \u00e0 laquelle le Temple fut d\u00e9truit (sur la signification de ce je\u00fbne, cf. chap. 6 \u00a7 4). Ces je\u00fbnes furent institu\u00e9s […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[112],"tags":[],"class_list":["post-1872","post","type-post","status-publish","format-standard","hentry","category-05-10"],"yoast_head":"\n01. 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