{"id":2408,"date":"2016-09-02T00:10:10","date_gmt":"2016-09-01T21:10:10","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=2408"},"modified":"2019-01-16T13:07:29","modified_gmt":"2019-01-16T11:07:29","slug":"15-02-10","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/15-02-10\/","title":{"rendered":"10. Veille de Roch hachana"},"content":{"rendered":"

Comme nous l\u2019avons vu au paragraphe pr\u00e9c\u00e9dent, \u00e0 l\u2019\u00e9poque des Richonim, la majorit\u00e9 des Juifs prirent l\u2019usage de je\u00fbner \u00e0 la veille de Roch hachana (Choul\u2019han \u2018Aroukh<\/em> 581, 2\u00a0; Michna Beroura<\/em> 16). De nos jours, l\u2019usage de la majorit\u00e9 d\u2019Isra\u00ebl est de ne pas je\u00fbner, et seul un petit nombre ajoute \u00e0 sa pratique un suppl\u00e9ment de perfection, en je\u00fbnant jusqu\u2019\u00e0 \u2018hatsot<\/em> (midi solaire) ou jusqu\u2019au plag hamin\u2019ha<\/em> (une heure solaire et quart avant la fin du jour). Certains ont coutume de racheter ce je\u00fbne par un don de ts\u00e9daqa<\/em>.<\/p>\n

La coutume ashk\u00e9naze consiste \u00e0 r\u00e9citer de nombreuses Seli\u2019hot, la veille de Roch hachana, davantage que les autres jours. Si l\u2019on a commenc\u00e9 les Seli\u2019hot avant l\u2019aube, on dit la N\u00e9filat apayim<\/em> en conclusion des Seli\u2019hot\u00a0; mais \u00e0 Cha\u2019harit, on ne dit pas la N\u00e9filat apayim<\/em>, car c\u2019est veille de f\u00eate. Et si l\u2019on a commenc\u00e9 les Seli\u2019hot apr\u00e8s l\u2019aube, on ne dit pas la N\u00e9filat apayim<\/em> \u00e0 la fin des Seli\u2019hot (Michna Beroura<\/em> 581, 23)[5]<\/a><\/sup>.<\/p>\n

La veille de Roch hachana, on ne sonne pas du chofar<\/em>, afin de marquer une diff\u00e9rence entre les sonneries facultatives du mois d\u2019\u00e9loul et les sonneries obligatoires de Roch hachana (Choul\u2019han \u2018Aroukh<\/em> 581, 3, Levouch<\/em>). Certains auteurs interdisent m\u00eame de s\u2019entra\u00eener, ce jour-l\u00e0, \u00e0 sonner du chofar <\/em>en vue de Roch hachana\u00a0; mais en pratique, celui qui veut s\u2019entra\u00eener est autoris\u00e9 \u00e0 le faire dans une pi\u00e8ce ferm\u00e9e (Maguen Avraham<\/em> 14, Elya Rabba<\/em> 4, Michna Beroura<\/em> 24).<\/p>\n

Puisque Roch hachana est appel\u00e9 miqra qodech<\/em> (\u00ab\u00a0convocation sainte\u00a0\u00bb, f\u00eate), il faut l\u2019honorer comme on honore les Chabbat et les f\u00eates, et s\u2019y pr\u00e9parer en nettoyant la maison, en lavant les v\u00eatements, en se lavant soi-m\u00eame, en cuisinant de bons mets et en dressant la table. Si l\u2019on a besoin de se faire couper les cheveux ou de se raser, c\u2019est une mitsva que de se pr\u00e9parer ainsi en l\u2019honneur de la f\u00eate (Choul\u2019han \u2018Aroukh<\/em> 581, 1\u00a0; cf. ci-apr\u00e8s, chap. 3 \u00a7 4).<\/p>\n

On a coutume d\u2019appr\u00eater des mets particuli\u00e8rement choisis, pour Roch hachana, et cela constitue un bon signe pour toute l\u2019ann\u00e9e, afin qu\u2019elle soit bonne et abondante. Telle \u00e9tait la coutume ancestrale d\u2019Isra\u00ebl que d\u2019\u00e9gorger des b\u00eates en nombre, \u00e0 la veille de Roch hachana, en vue des repas de la f\u00eate, au point que ce jour fut consid\u00e9r\u00e9 comme l\u2019un des quatre jours pendant lesquels plus de b\u00eates \u00e9taient abattues que durant tout le reste de l\u2019ann\u00e9e. Il fallait donc avoir grand soin de ne pas tuer le m\u00eame jour la m\u00e8re et son petit (\u2018Houlin<\/em> 83a).<\/p>\n

Certains ont l\u2019usage de s\u2019immerger au miqv\u00e9<\/em> (bain rituel), la veille de Roch hachana, pour se purifier \u00e0 l\u2019approche du jour du jugement (Rama 581, 4). Celui qui voudrait accomplir cette pieuse coutume, mais \u00e0 qui il serait difficile d\u2019aller au miqv\u00e9<\/em>, pourra verser sur lui-m\u00eame neuf qav<\/em> d\u2019eau, c\u2019est-\u00e0-dire environ onze litres (Michna Beroura<\/em> 26). On se tient alors debout dans sa douche, et l\u2019on fait verser de l\u2019eau sur soi, de mani\u00e8re continue, dans la mesure de neuf qav<\/em>, en veillant bien que cette eau lave tout son corps (Pnin\u00e9 Halakha, Mo\u2019adim<\/em> 1 \u00a7 16, note 8[n]<\/a><\/sup>).<\/p>\n

On a coutume, la veille de Roch Hachana, d\u2019organiser une annulation des v\u0153ux (hatarat n\u00e9darim<\/em>), et d\u2019annoncer d\u2019avance la nullit\u00e9 de ses v\u0153ux \u00e0 venir (comme nous le verrons au chap. 5 \u00a7 11-12).<\/p>\n

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[5]<\/a>. Certains ont coutume d\u2019aller au cimeti\u00e8re, la veille de Roch hachana, et de donner de la ts\u00e9daqa<\/em> aux pauvres (Rama 581, 4). Cela, afin que le m\u00e9rite des justes qui sont enterr\u00e9s l\u00e0 aide \u00e0 l\u2019acceptation de la pri\u00e8re. Simplement, celui qui se rend au cimeti\u00e8re doit avoir soin de ne pas demander aux morts<\/em> de prier pour lui\u00a0; il s\u2019adressera \u00e0 Dieu seul en sa pri\u00e8re (Maharil, Maharal, Netiv Ha\u2019avoda<\/em> 12, \u2018Hay\u00e9 Adam <\/em>138, 5 Michna Beroura<\/em> 581, 27). Selon certains auteurs, il est permis de demander aux justes d\u00e9funts d\u2019interc\u00e9der en sa faveur aupr\u00e8s de Dieu (Peri M\u00e9gadim<\/em> 581, Maharam Shik, Ora\u2019h \u2018Ha\u00efm<\/em> 293). Il est bon que chacun poursuive la coutume de ses anc\u00eatres. Selon le Rama, certains ont l\u2019usage d\u2019aller \u00e9galement au cimeti\u00e8re \u00e0 la veille de Kipour (605, 1). Mais en pratique, presque personne n\u2019a gard\u00e9 cet usage, car la veille de Kipour poss\u00e8de une certaine dimension festive. M\u00eame la veille de Roch hachana, cette coutume n\u2019est plus gu\u00e8re r\u00e9pandue.[n]<\/a>. \u00c0 para\u00eetre sous le titre F\u00eates et solennit\u00e9s juives<\/em>, vol. 2.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Comme nous l\u2019avons vu au paragraphe pr\u00e9c\u00e9dent, \u00e0 l\u2019\u00e9poque des Richonim, la majorit\u00e9 des Juifs prirent l\u2019usage de je\u00fbner \u00e0 la veille de Roch hachana (Choul\u2019han \u2018Aroukh 581, 2\u00a0; Michna Beroura 16). De nos jours, l\u2019usage de la majorit\u00e9 d\u2019Isra\u00ebl est de ne pas je\u00fbner, et seul un petit nombre ajoute \u00e0 sa pratique un […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[139],"tags":[],"class_list":["post-2408","post","type-post","status-publish","format-standard","hentry","category-15-02"],"yoast_head":"\n10. Veille de Roch hachana - 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\/15-02-10\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"10. Veille de Roch hachana - Pnin\u00e9 Halakha\" \/>\n<meta property=\"og:description\" content=\"Comme nous l\u2019avons vu au paragraphe pr\u00e9c\u00e9dent, \u00e0 l\u2019\u00e9poque des Richonim, la majorit\u00e9 des Juifs prirent l\u2019usage de je\u00fbner \u00e0 la veille de Roch hachana (Choul\u2019han \u2018Aroukh 581, 2\u00a0; Michna Beroura 16). 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