{"id":1902,"date":"2016-05-10T00:16:31","date_gmt":"2016-05-09T21:16:31","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=1902"},"modified":"2018-03-18T12:42:44","modified_gmt":"2018-03-18T10:42:44","slug":"05-10-16","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/05-10-16\/","title":{"rendered":"16. \u2018An\u00e9nou<\/em>, Na\u2019hem<\/em>, b\u00e9n\u00e9diction des Cohanim et Ta\u2019hanounim<\/em>"},"content":{"rendered":"

La lecture de \u2018An\u00e9nou<\/em> (\u00ab\u00a0r\u00e9ponds-nous\u00a0\u00bb) dans la \u2018Amida, est r\u00e9gie par les m\u00eames r\u00e8gles que durant les autres je\u00fbnes publics, comme expliqu\u00e9 ci-dessus (chap. 7 \u00a7 10). Comme nous l\u2019avons vu, suivant la coutume s\u00e9farade, on inclut ce passage \u00e0 la \u2018Amida dite \u00e0 voix basse, tant que dure le je\u00fbne\u00a0; aussi, pendant le je\u00fbne du 9 av, qui commence d\u00e8s le soir, on inclut ce passage dans la \u2018Amida d\u2019Arvit, celle de Cha\u2019harit et celle de Min\u2019ha. Suivant la coutume ashk\u00e9naze, dans la \u2018Amida dite \u00e0 voix basse, on ne l\u2019inclut qu\u2019\u00e0 Min\u2019ha.<\/p>\n

Dans toute \u2018Amida o\u00f9 se lit \u2018An\u00e9nou, nos sages ont \u00e9galement inclus la lecture de Na\u2019hem<\/em> (\u00ab\u00a0console\u00a0\u00bb), passage qui s\u2019ins\u00e8re dans la b\u00e9n\u00e9diction Bon\u00e9 Yerouchala\u00efm<\/em> (\u00ab\u00a0B\u00e9ni sois-Tu\u2026 qui construis J\u00e9rusalem\u00a0\u00bb)[f]<\/a><\/sup>. La conclusion de la b\u00e9n\u00e9diction change, elle aussi\u00a0: Baroukh\u2026 mena\u2019hem Tsion bevinian Yerouchala\u00efm<\/em> (\u00ab\u00a0B\u00e9ni sois-Tu\u2026 qui consoles Sion par la construction de J\u00e9rusalem\u00a0\u00bb), d\u2019apr\u00e8s le rite s\u00e9farade oriental, ou Baroukh\u2026 mena\u2019hem Tsion ouvon\u00e9 Yerouchala\u00efm <\/em>(\u00ab\u00a0B\u00e9ni sois-Tu\u2026 qui consoles Sion et construis J\u00e9rusalem\u00a0\u00bb), selon les rites ashk\u00e9naze et nord-africain. Il est vrai qu\u2019il y a, dans le texte de Na\u2019hem<\/em>, des phrases qui semblent ne plus convenir \u00e0 la J\u00e9rusalem de notre temps, comme\u00a0: \u00ab\u00a0Elle est endeuill\u00e9e, priv\u00e9e de ses enfants\u2026 et d\u00e9sol\u00e9e, sans habitant. Elle est assise, t\u00eate basse, comme une femme st\u00e9rile, qui n\u2019a point enfant\u00e9. Des l\u00e9gions l\u2019ont envahie, des serviteurs d\u2019idoles l\u2019ont conquise.\u00a0\u00bb Cependant, il nous est difficile de modifier le texte qu\u2019ont fix\u00e9 nos sages. De plus, \u00e0 notre grande affliction, on peut dire ces m\u00eames mots du mont du Temple. Enfin, par comparaison avec ce qu\u2019elle devrait \u00eatre \u2013 capitale du monde, couronne de beaut\u00e9, joie de tous les peuples \u2013, J\u00e9rusalem peut \u00eatre consid\u00e9r\u00e9e comme d\u00e9truite et d\u00e9sol\u00e9e[20]<\/a><\/sup>.<\/p>\n

On ne r\u00e9cite pas les Ta\u2019hanounim<\/em> (supplications) \u00e0 tich\u2019a b\u00e9-av<\/em>. M\u00eame \u00e0 l\u2019office de Min\u2019ha de la veille de tich\u2019a b\u00e9-av<\/em>, on ne les r\u00e9cite pas, parce que ce jour est appel\u00e9 mo\u2019ed<\/em>[g]<\/a><\/sup> (f\u00eate), comme il est dit\u00a0: \u00ab\u00a0Il a fix\u00e9 un temps<\/em> (mo\u2019ed<\/em>) contre moi, pour briser mes jeunes guerriers\u00a0\u00bb (Lam 1, 15\u00a0; Choul\u2019han \u2018Aroukh<\/em> 559, 4). (Le mot mo\u2019ed <\/em>signifie \u00ab\u00a0temps sp\u00e9cifique\u00a0\u00bb. Si nous sommes m\u00e9ritants, ce temps devient un jour de f\u00eate\u00a0; si nous ne le sommes pas, il devient un jour de deuil.)<\/p>\n

Dans certaines communaut\u00e9s, il est de coutume que les Cohanim (pr\u00eatres) ne proc\u00e8dent pas \u00e0 la b\u00e9n\u00e9diction sacerdotale (Birkat cohanim<\/em>) \u00e0 l\u2019office de Cha\u2019harit, comme il est dit\u00a0: \u00ab\u00a0Si vous \u00e9tendez les mains, je d\u00e9tourne les yeux de vous\u00a0\u00bb (Is 1, 15), de m\u00eame qu\u2019un Cohen endeuill\u00e9 ne participe pas \u00e0 la b\u00e9n\u00e9diction sacerdotale \u2013 puisqu\u2019il n\u2019est pas en joie et ne peut prononcer paisiblement la b\u00e9n\u00e9diction. Tel est l\u2019usage de la majorit\u00e9 des Ashk\u00e9nazes, et d\u2019une partie des S\u00e9farades. Dans d\u2019autres communaut\u00e9s, il est d\u2019usage que les Cohanim fassent la b\u00e9n\u00e9diction sacerdotale le matin\u00a0; tel est l\u2019usage des Kabbalistes de J\u00e9rusalem. Chaque communaut\u00e9 poursuivra selon sa coutume. \u00c0 l\u2019office de Min\u2019ha, fix\u00e9 \u00e0 l\u2019approche du soir, les Cohanim proc\u00e8dent \u00e0 la b\u00e9n\u00e9diction, selon toutes les coutumes (cf. Kaf Ha\u2019ha\u00efm<\/em> 559, 30, Torat Hamo\u2019adim<\/em> 10, 17\u00a0; cf. ci-dessus, chap. 7 \u00a7 12).<\/p>\n

On a coutume de r\u00e9citer la pri\u00e8re \u00e0 la fa\u00e7on des endeuill\u00e9s, \u00e0 rythme mod\u00e9r\u00e9, \u00e0 voix faible, sans m\u00e9lodie (Rama 559, 1).<\/p>\n

\n
\n
\n[f]<\/a>. Cf. cependant note 20 ci-dessous, o\u00f9 l\u2019on voit que, dans certains rites, ce passage n\u2019est inclus qu\u2019\u00e0 Min\u2019ha.<\/p>\n

[20]<\/a>. Si l\u2019on oublie de r\u00e9citer Na\u2019hem <\/em>dans la b\u00e9n\u00e9diction de J\u00e9rusalem, on le dira dans la b\u00e9n\u00e9diction de r\u00e9tablissement du service (Rets\u00e9<\/em>) (B\u00e9our Halakha<\/em> 557)\u00a0; si l\u2019on a de nouveau oubli\u00e9 de le r\u00e9citer l\u00e0, on le dira dans Elo-ha\u00ef netsor<\/em> (\u00ab\u00a0Mon Dieu, pr\u00e9serve ma langue du mal\u2026\u00a0\u00bb). Si l\u2019on a termin\u00e9 sa \u2018Amida, on ne la r\u00e9p\u00e9tera pas pour dire Na\u2019hem<\/em>.<\/p>\n

Suivant la coutume nord-africaine, on ne dit Na\u2019hem<\/em> qu\u2019\u00e0 Min\u2019ha, comme les Ashk\u00e9nazes (sidour T\u00e9philat Ha\u2019hodech<\/em>). C\u2019est aussi en ce sens que se prononce le Rav Mordekha\u00ef Elyahou 27, 2, quant \u00e0 la coutume s\u00e9farade courante. La coutume kabbalistique en vigueur \u00e0 la y\u00e9chiva B\u00e9thel de J\u00e9rusalem est de r\u00e9citer \u00e9galement Na\u2019hem <\/em>\u00e0 Cha\u2019harit.<\/p>\n

[g]<\/a>. Litt\u00e9ralement\u00a0: temps fix\u00e9.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

La lecture de \u2018An\u00e9nou (\u00ab\u00a0r\u00e9ponds-nous\u00a0\u00bb) dans la \u2018Amida, est r\u00e9gie par les m\u00eames r\u00e8gles que durant les autres je\u00fbnes publics, comme expliqu\u00e9 ci-dessus (chap. 7 \u00a7 10). Comme nous l\u2019avons vu, suivant la coutume s\u00e9farade, on inclut ce passage \u00e0 la \u2018Amida dite \u00e0 voix basse, tant que dure le je\u00fbne\u00a0; aussi, pendant le je\u00fbne […]<\/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-1902","post","type-post","status-publish","format-standard","hentry","category-05-10"],"yoast_head":"\n16. \u2018An\u00e9nou, Na\u2019hem, b\u00e9n\u00e9diction des Cohanim et Ta\u2019hanounim - 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\/05-10-16\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"16. \u2018An\u00e9nou, Na\u2019hem, b\u00e9n\u00e9diction des Cohanim et Ta\u2019hanounim - Pnin\u00e9 Halakha\" \/>\n<meta property=\"og:description\" content=\"La lecture de \u2018An\u00e9nou (\u00ab\u00a0r\u00e9ponds-nous\u00a0\u00bb) dans la \u2018Amida, est r\u00e9gie par les m\u00eames r\u00e8gles que durant les autres je\u00fbnes publics, comme expliqu\u00e9 ci-dessus (chap. 7 \u00a7 10). 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