{"id":2666,"date":"2000-03-14T00:05:17","date_gmt":"2000-03-13T22:05:17","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=2666"},"modified":"2017-11-08T11:53:58","modified_gmt":"2017-11-08T09:53:58","slug":"03-14-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/03-14-05\/","title":{"rendered":"05. Lorsqu\u2019on termine sa \u2018Amida"},"content":{"rendered":"

Si l\u2019on termine la lecture de la \u2018Amida, et que derri\u00e8re soi se tienne une autre personne qui, elle, n\u2019a pas achev\u00e9 sa \u2018Amida\u00a0; si cette autre personne se trouve \u00e0 une distance de quatre amot <\/em>additionn\u00e9es de trois pas \u2013 de telle fa\u00e7on que, si l\u2019on reculait de trois pas, on n\u2019entrerait pas \u00e0 l\u2019int\u00e9rieur de ses quatre amot<\/em> \u2013, on recule de trois pas. Mais si l\u2019autre personne est plus proche, on ne recule pas avant qu\u2019elle ait achev\u00e9 sa \u2018Amida. M\u00eame si la fid\u00e8le qui se trouve derri\u00e8re soi a commenc\u00e9 \u00e0 prier plus tard, et qu\u2019elle prie lentement, il reste interdit de marcher dans ses quatre amot<\/em>. Simplement, comme nous l\u2019avons vu, les A\u2019haronim divergent quant \u00e0 l\u2019\u00e9tendue de l\u2019interdit.<\/p>\n

En effet, selon le Maguen Avraham<\/em>, m\u00eame si l\u2019autre personne ne se tient pas juste derri\u00e8re soi, il faut attendre que celle-ci ach\u00e8ve sa pri\u00e8re, d\u00e8s lors que les pas que l\u2019on serait amen\u00e9 \u00e0 faire s\u2019inscrivent dans un rayon de quatre amot<\/em> en avant de cette personne. Selon le Elya Rabba<\/em>, ce n\u2019est que si l\u2019on se tient v\u00e9ritablement devant<\/em> l\u2019autre personne qu\u2019il est interdit de reculer de trois pas devant elle. En revanche, si la fid\u00e8le qui se trouve derri\u00e8re soi n\u2019est pas v\u00e9ritablement plac\u00e9e sur la m\u00eame ligne, il est permis de reculer de trois pas. A priori, il est bon d\u2019adopter la conduite du Maguen Avraham<\/em>, mais en cas de n\u00e9cessit\u00e9, on peut \u00eatre indulgent et suivre l\u2019avis du Elya Rabba <\/em>(Michna Beroura <\/em>102, 18-19). En cas de n\u00e9cessit\u00e9 imp\u00e9rieuse, m\u00eame si une fid\u00e8le se trouve v\u00e9ritablement derri\u00e8re soi, on peut reculer en diagonale. En effet, certains d\u00e9cisionnaires expliquent que, selon le Elya Rabba<\/em>, reculer est chose permise tant que, ce faisant, on ne se rapproche pas de la personne en pri\u00e8re (selon le \u2018Hazon Ich<\/em>)[2]<\/a><\/sup>.<\/p>\n

\"\"<\/p>\n

Si, entre la fid\u00e8le en pri\u00e8re et soi-m\u00eame, se tient une tierce personne qui a, elle, achev\u00e9 sa \u2018Amida, on est autoris\u00e9 \u00e0 reculer, car celle qui a achev\u00e9 sa \u2018Amida constitue une s\u00e9paration entre la fid\u00e8le en pri\u00e8re et soi-m\u00eame, bien que celle qui fait ainsi \u00e9cran n\u2019ait pas encore recul\u00e9 elle-m\u00eame de trois pas.<\/p>\n

En cas de n\u00e9cessit\u00e9, on peut \u00e9galement \u00eatre indulgent lorsque, entre la fid\u00e8le en pri\u00e8re et soi-m\u00eame, se trouve une cloison haute d\u2019au-moins dix tefa\u2019him<\/em> (80 cm), et large d\u2019au moins quatre tefa\u2019him <\/em>(32 cm). Par suite, ceux qui veulent \u00eatre indulgents peuvent consid\u00e9rer les grands si\u00e8ges fixes que l\u2019on trouve dans les synagogues comme une cloison, dans la mesure o\u00f9 leur hauteur est d\u2019au moins dix tefa\u2019him<\/em> (La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 17, note 19)[3]<\/a><\/sup>.<\/p>\n

\n
\n
\n[2]<\/a>. Les propos du \u2018Hazon Ich<\/em> sont rapport\u00e9s par l\u2019ouvrage Arba\u2019 Amot chel t\u00e9phila<\/em>, p. 50 et 363\u00a0; cf. Ich\u00e9 Isra\u00ebl<\/em> 29, 7 et 32 note 73. Quand on ne peut pas reculer, en raison de la pr\u00e9sence d\u2019une fid\u00e8le en pri\u00e8re derri\u00e8re soi, on peut n\u00e9anmoins r\u00e9pondre amen<\/em> et baroukh Hou ouvaroukh Ch\u00e9mo<\/em> aux b\u00e9n\u00e9dictions que l\u2019on entend, et r\u00e9citer toutes les autres parties de la pri\u00e8re, bien que l\u2019on n\u2019ait pas encore pris enti\u00e8rement cong\u00e9 de sa \u2018Amida. Si l\u2019assembl\u00e9e est arriv\u00e9e \u00e0 la partie des supplications (Ta\u2019hanounim<\/em>) qui se dit assis (N\u00e9filat apayim<\/em>), on peut s\u2019asseoir pour la r\u00e9citer, \u00e0 condition de ne pas s\u2019asseoir v\u00e9ritablement devant l\u2019autre fid\u00e8le [sur le m\u00eame axe, m\u00eame en lui tournant le dos]. Apr\u00e8s cela, on se rel\u00e8vera, puis, quand l\u2019autre fid\u00e8le aura termin\u00e9 sa \u2018Amida, on reculera de trois pas et l\u2019on dira \u2018Oss\u00e9 chalom<\/em> etc. (Michna Beroura<\/em> 122, 4\u00a0; cf. 104, 9).<\/li>\n

[3]<\/a>. D\u2019apr\u00e8s les estimations mises \u00e0 jour, un t\u00e9fa\u2019h<\/em> fait 7,6 cm\u00a0; nous \u00e9crivons ci-dessus des chiffres ronds. Selon le Michna Beroura<\/em> 102, 2, une cloison d\u2019une hauteur de 10 tefa<\/em>\u2019<\/em>him<\/em> (76 cm) n\u2019est pas efficace pour permettre de passer devant une personne en pri\u00e8re. En effet, celle-ci peut voir celle qui passe, si bien que le passage perturbe sa concentration. En cas de n\u00e9cessit\u00e9 pressante, on peut s\u2019appuyer sur le \u2018Hay\u00e9 Adam<\/em> et le Echel Avraham<\/em> de Rabbi Avraham Botchatch, selon lesquels, en pr\u00e9sence d\u2019une cloison, on peut passer devant la personne en pri\u00e8re.<\/li>\n

S\u2019agissant de s\u2019asseoir dans les quatre coud\u00e9es d\u2019une personne en pri\u00e8re, le Michna Beroura<\/em> 102, 2 estime qu\u2019une cloison de 10 tefa\u2019him<\/em> est utile. Toutefois, \u00e0 notre humble avis, il convient d\u2019\u00eatre rigoureux et de ne point s\u2019asseoir v\u00e9ritablement devant la personne en pri\u00e8re [sur le m\u00eame axe, m\u00eame en lui tournant le dos], afin qu\u2019elle ne paraisse pas se prosterner devant son prochain. Pour plus de d\u00e9tails, voir La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 17, note 15.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Si l\u2019on termine la lecture de la \u2018Amida, et que derri\u00e8re soi se tienne une autre personne qui, elle, n\u2019a pas achev\u00e9 sa \u2018Amida\u00a0; si cette autre personne se trouve \u00e0 une distance de quatre amot additionn\u00e9es de trois pas \u2013 de telle fa\u00e7on que, si l\u2019on reculait de trois pas, on n\u2019entrerait pas \u00e0 […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[],"class_list":["post-2666","post","type-post","status-publish","format-standard","hentry","category-03-14"],"yoast_head":"\n05. 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