{"id":2682,"date":"2000-03-15T00:06:46","date_gmt":"2000-03-14T22:06:46","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=2682"},"modified":"2017-11-08T12:14:21","modified_gmt":"2017-11-08T10:14:21","slug":"03-15-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/03-15-06\/","title":{"rendered":"06. Coutumes et intentions li\u00e9es \u00e0 la lecture des cantiques"},"content":{"rendered":"

En raison de la valeur particuli\u00e8re de la b\u00e9n\u00e9diction Baroukh ch\u00e9amar<\/em>, qui fait allusion \u00e0 des notions tr\u00e8s \u00e9lev\u00e9s, on a l\u2019usage de la r\u00e9citer debout (Michna Beroura<\/em> 51, 1\u00a0; Kaf Ha\u2019ha\u00efm<\/em> 1). Selon l\u2019usage ashk\u00e9naze, on se l\u00e8ve aussi pour la b\u00e9n\u00e9diction Yichtaba\u2019h<\/em>, qui cl\u00f4t les Pessouq\u00e9 dezimra<\/em>\u00a0; selon l\u2019usage s\u00e9farade, on ne se l\u00e8ve pas pour cette derni\u00e8re b\u00e9n\u00e9diction (Rama 51, 7\u00a0; Kaf Ha\u2019ha\u00efm<\/em> 42). On a \u00e9galement l\u2019usage de se lever pour Va\u00efvarekh David <\/em>(\u00ab\u00a0David b\u00e9nit l\u2019Eternel aux yeux de toute l\u2019assembl\u00e9e\u00a0\u00bb), jusqu\u2019aux mots a<\/em>cher ba\u2019harta b\u00e9-Avram<\/em> (\u00ab\u00a0\u2026 qui as choisi Avram\u00a0\u00bb, Ne 9, 7), en raison de l\u2019honneur d\u00fb \u00e0 la royaut\u00e9 d\u2019Isra\u00ebl, fond\u00e9e par le Roi David[4]<\/a><\/sup>.<\/p>\n

On r\u00e9cite les cantiques tranquillement, et non h\u00e2tivement (Choul\u2019han \u2018Aroukh<\/em> 51, 8). En particulier, il faut se concentrer sur le psaume Tehila l\u00e9-David<\/em> (Ps 145 pr\u00e9c\u00e9d\u00e9 des deux versets commen\u00e7ant par achr\u00e9<\/em>). Nos sages disent que celui qui r\u00e9cite ce psaume chaque jour m\u00e9ritera le monde futur (cf. La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 14, note 5), car les louanges qu\u2019il contient sont r\u00e9dig\u00e9es dans l\u2019ordre alphab\u00e9tique[f]<\/a><\/sup>, et parce que l\u2019on y trouve l\u2019important verset\u00a0Pot\u00e9a\u2019h et yad\u00e9kha<\/em> : \u00ab\u00a0Tu ouvres la main et rassasies volontiers tout \u00eatre vivant\u00a0\u00bb (verset 16\u00a0; Berakhot<\/em> 4b). Si l\u2019on se souvient que l\u2019on ne s\u2019est pas concentr\u00e9 en r\u00e9citant ce verset, Pot\u00e9a\u2019h et yad\u00e9kha<\/em>, on le r\u00e9p\u00e9tera en se concentrant cette fois\u00a0; et m\u00eame si l\u2019on a d\u00e9j\u00e0 commenc\u00e9 la lecture d\u2019autres louanges, on r\u00e9p\u00e9tera ledit verset (Choul\u2019han \u2018Aroukh<\/em> 52, 7\u00a0; La Pri\u00e8re d\u2019Isra\u00ebl <\/em>14, 3 note 5).<\/p>\n

Dans la mesure o\u00f9 Baroukh ch\u00e9amar<\/em> est la b\u00e9n\u00e9diction introductive aux Pessouq\u00e9 dezimra<\/em> et o\u00f9 Yichtaba\u2019h<\/em> en est la b\u00e9n\u00e9diction conclusive, l\u2019ensemble des Pessouq\u00e9 dezimra<\/em> forme une unit\u00e9 qu\u2019il est interdit d\u2019interrompre par des paroles. Toutefois, en cas de grande n\u00e9cessit\u00e9, par exemple pour \u00e9viter une perte financi\u00e8re, il est permis de s\u2019interrompre par des paroles. De m\u00eame, pour \u00e9viter de vexer autrui, il est permis de r\u00e9pondre \u00e0 son bonjour (le Michna Beroura<\/em> 51, 7 \u00e9crit que, dans de tels cas, on dira, avant et apr\u00e8s l\u2019interruption, les trois versets commen\u00e7ant par Baroukh Ado-na\u00ef<\/em>, que l\u2019on trouve avant Va\u00efvarekh David<\/em>).<\/p>\n

Si l\u2019on a besoin d\u2019aller aux toilettes alors que l\u2019on est en train de r\u00e9citer les Pessouq\u00e9 dezimra<\/em> \u2013 et quoique certains disent que, afin de ne pas interrompre leur lecture par la r\u00e9citation de la b\u00e9n\u00e9diction Acher yatsar<\/em>, il vaut mieux repousser celle-ci apr\u00e8s l\u2019ach\u00e8vement de sa pri\u00e8re \u2013, il est pr\u00e9f\u00e9rable de r\u00e9citer imm\u00e9diatement Acher yatsar<\/em>. En effet, si l\u2019on repousse sa r\u00e9citation apr\u00e8s la pri\u00e8re, il est \u00e0 craindre de l\u2019oublier (La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 14, note 6).<\/p>\n

\n
\n
\n[4]<\/a>. Suivant la coutume s\u00e9farade et sfard<\/em>, on a aujourd\u2019hui l\u2019usage de se lever d\u00e8s que l\u2019on dit Hachem M\u00e9lekh, Hachem malakh <\/em>etc. (\u00ab\u00a0L\u2019Eternel r\u00e8gne, l\u2019Eternel a r\u00e9gn\u00e9, l\u2019Eternel r\u00e8gnera \u00e0 jamais\u00a0\u00bb), avant Baroukh ch\u00e9amar<\/em>. Cf. La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 14, note 4.<\/li>\n

[f]<\/a>. Ce psaume est un acrostiche qui suit l\u2019ordre de l\u2019alphabet. L\u2019ordre alphab\u00e9tique exprime une id\u00e9e de louange universelle, embrassant l\u2019ensemble des moyens d\u2019expression (Aboudraham<\/em>).<\/li>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

En raison de la valeur particuli\u00e8re de la b\u00e9n\u00e9diction Baroukh ch\u00e9amar, qui fait allusion \u00e0 des notions tr\u00e8s \u00e9lev\u00e9s, on a l\u2019usage de la r\u00e9citer debout (Michna Beroura 51, 1\u00a0; Kaf Ha\u2019ha\u00efm 1). Selon l\u2019usage ashk\u00e9naze, on se l\u00e8ve aussi pour la b\u00e9n\u00e9diction Yichtaba\u2019h, qui cl\u00f4t les Pessouq\u00e9 dezimra\u00a0; selon l\u2019usage s\u00e9farade, on ne se […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-2682","post","type-post","status-publish","format-standard","hentry","category-03-15"],"yoast_head":"\n06. 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