{"id":2066,"date":"2016-02-17T12:00:43","date_gmt":"2016-02-17T10:00:43","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=2066"},"modified":"2017-08-10T15:19:33","modified_gmt":"2017-08-10T12:19:33","slug":"02-17-12","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/02-17-12\/","title":{"rendered":"12 \u2013 Conclusion de la \u2018Amida"},"content":{"rendered":"

Par le verset Yihyou l\u00e9ratson imr\u00e9 fi v\u00e9-hegyon libi l\u00e9fan\u00e9kha, Ado-na\u00ef tsouri v\u00e9-goali <\/em>(\u00ab\u00a0Que les paroles de ma bouche et les pens\u00e9es de mon c\u0153ur soient agr\u00e9\u00e9es devant Toi, Eternel, mon rocher et mon lib\u00e9rateur\u00a0\u00bb), nous concluons la partie essentielle de la \u2018Amida.\u00a0 Si l\u2019on entend le Qaddich ou la Q\u00e9doucha<\/em> alors que l\u2019on se trouve entre la conclusion de la b\u00e9n\u00e9diction (Baroukh ata Ado-na\u00ef, hamevarekh et amo Israel ba-Chalom, amen\u00a0<\/em>: \u00ab\u00a0B\u00e9nis sois-Tu Eternel, qui b\u00e9nis Ton peuple Isra\u00ebl par la paix, amen\u00a0\u00bb) et le verset susmentionn\u00e9, on ne r\u00e9pond pas, car ce verset fait partie int\u00e9grante de la \u2018Amida (Choul\u2019han \u2018Aroukh<\/em> 122, 1 et Rama).<\/p>\n

En revanche, du d\u00e9but du fragment suivant, Elo-ha\u00ef, netsor\u2026<\/em> (\u00ab\u00a0Mon Dieu, pr\u00e9serve ma langue du mal\u00a0\u00bb) jusqu\u2019\u00e0 la seconde mention du verset Yihyou l\u00e9ratson\u2026<\/em>, laquelle appara\u00eet \u00e0 la fin de la \u2018Amida, on est autoris\u00e9 \u00e0 r\u00e9pondre au Qaddich, \u00e0 la Q\u00e9doucha<\/em>, \u00e0 Barekhou<\/em> et \u00e0 Modim<\/em>, suivant une r\u00e8gle analogue \u00e0 celle qui s\u2019applique au milieu des b\u00e9n\u00e9dictions du Ch\u00e9ma. En effet, apr\u00e8s la premi\u00e8re mention du verset, on a d\u00e9j\u00e0 achev\u00e9 l\u2019essentiel de la \u2018Amida. Pour autant, on n\u2019a pas enti\u00e8rement termin\u00e9 celle-ci, si bien que l\u2019on ne peut r\u00e9pondre amen aux b\u00e9n\u00e9dictions ou \u00e0 ce qui s\u2019y apparente (Choul\u2019han \u2018Aroukh<\/em> ad loc.\u00a0; voir ci-dessus, lois des b\u00e9n\u00e9dictions du Ch\u00e9ma, chap. 16\u00a0\u00a7 5).<\/p>\n

Comme nous l\u2019avons vu, cette partie finale est le lieu o\u00f9 l\u2019on peut s\u2019\u00e9tendre en supplications et en requ\u00eates, autant que l\u2019on veut. C\u2019est ce que l\u2019on rapporte au sujet de Rabbi Aqiba\u00a0: lorsqu\u2019il priait seul, il s\u2019\u00e9tendait tr\u00e8s longuement en supplications \u00e0 la fin de la pri\u00e8re (cf. Berakhot <\/em>31a)[8]<\/a><\/sup>.<\/p>\n

Apr\u00e8s que l\u2019on a termin\u00e9 de dire Elo-ha\u00ef netsor<\/em> (et les supplications personnelles qui s\u2019y adjoignent \u00e9ventuellement), on dit de nouveau le verset Yihyou l\u00e9ratson<\/em> et l\u2019on recule de trois pas. Si l\u2019on ne peut pas reculer (parce que le fid\u00e8le se trouvant derri\u00e8re soi est encore en train de dire la \u2018Amida), on r\u00e9pond \u00e0 voix haute \u00e0 toutes les paroles de saintetet\u00e9, y compris Baroukh Hou ouvaroukh Ch\u00e9mo<\/em>[d]<\/a><\/sup>, puisque l\u2019on a d\u00e9j\u00e0 termin\u00e9 les requ\u00eates qui suivent la partie essentielle de la Amida, et cela, bien que l\u2019on n\u2019ait pas encore enti\u00e8rement termin\u00e9 la \u2018Amida elle-m\u00eame (ce qui ne sera pr\u00e9cis\u00e9ment le cas que lorsqu\u2019on aura recul\u00e9 de trois pas). De m\u00eame, on est autoris\u00e9 \u00e0 passer \u00e0 la suite de la pri\u00e8re, en disant Achr\u00e9<\/em>, ou Al\u00e9nou<\/em>\u00a0; on peut aussi dire des psaumes ou \u00e9tudier (cf. ci-apr\u00e8s, fin du\u00a0\u00a7 20).<\/p>\n

\n
\n
\n[8]<\/a>. Selon le Gaon de Vilna, on ne dit pas Yihyou l\u00e9ratson <\/em>avant Elo-ha\u00ef netsor<\/em>, cela afin que cette pri\u00e8re conclusive, et toutes les supplications qui y sont incluses, soient enti\u00e8rement comprises \u00e0 l\u2019int\u00e9rieur de la \u2018Amida. D\u2019apr\u00e8s lui, on ne r\u00e9pond pas non plus au Qaddich et \u00e0 la Q\u00e9doucha <\/em>pendant Elo-ha\u00ef netsor<\/em>. Toutefois, selon le Rama, on r\u00e9pond au Qaddich et \u00e0 la Q\u00e9doucha<\/em>, m\u00eame quand on n\u2019a pas l\u2019usage de dire Yihyou l\u00e9ratson <\/em>avant Elo-ha\u00ef netsor<\/em> ; et quand on dit Yihyou l\u00e9ratson<\/em> avant Elo-ha\u00ef netsor<\/em>, on ne r\u00e9pond pas au Qaddich et \u00e0 la Q\u00e9doucha<\/em> avant le verset, mais on y r\u00e9pond apr\u00e8s. Le Michna Beroura<\/em> \u00e9crit qu\u2019il est bon de dire Yihyou l\u00e9ratson<\/em> avant et apr\u00e8s Elo-ha\u00ef netsor<\/em>, et tel est l\u2019usage \u00e9tabli. Aussi ne faut-il pas r\u00e9pondre au Qaddich ni \u00e0 la Q\u00e9doucha<\/em> avant le premier Yihyou l\u00e9ratson<\/em>, \u00e0 la diff\u00e9rence de ce qu\u2019\u00e9crit Ich\u00e9 Isra\u00ebl<\/em> 32, 19.<\/li>\n

[d]<\/a>. Baroukh Hou ouvaroukh Ch\u00e9mo<\/em> (\u201cB\u00e9ni soit-Il et b\u00e9ni soit Son nom\u201d) : formule que l\u2019on dit lorsqu\u2019on entend une autre personne r\u00e9citer une b\u00e9n\u00e9diction, apr\u00e8s la mention du nom divin Ado-na\u00ef. Quand on est soi-m\u00eame en train de dire la \u2018Amida, on est dispens\u00e9 de r\u00e9pondre Baroukh Hou ouvaroukh Ch\u00e9mo <\/em>et amen\u00a0<\/em>; mais apr\u00e8s la deuxi\u00e8me mention du verset Yihyou l\u00e9ratson<\/em>, on r\u00e9pond.<\/li>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Par le verset Yihyou l\u00e9ratson imr\u00e9 fi v\u00e9-hegyon libi l\u00e9fan\u00e9kha, Ado-na\u00ef tsouri v\u00e9-goali (\u00ab\u00a0Que les paroles de ma bouche et les pens\u00e9es de mon c\u0153ur soient agr\u00e9\u00e9es devant Toi, Eternel, mon rocher et mon lib\u00e9rateur\u00a0\u00bb), nous concluons la partie essentielle de la \u2018Amida.\u00a0 Si l\u2019on entend le Qaddich ou la Q\u00e9doucha alors que l\u2019on se […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[117],"tags":[],"class_list":["post-2066","post","type-post","status-publish","format-standard","hentry","category-02-17"],"yoast_head":"\n12 \u2013 Conclusion de la \u2018Amida - 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\/02-17-12\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"12 \u2013 Conclusion de la \u2018Amida - 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