{"id":2722,"date":"2000-03-17T00:05:06","date_gmt":"2000-03-16T22:05:06","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=2722"},"modified":"2017-11-09T09:29:44","modified_gmt":"2017-11-09T07:29:44","slug":"03-17-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/03-17-05\/","title":{"rendered":"05. Le rituel des Ta\u2019hanounim<\/em>"},"content":{"rendered":"

Quand une femme souhaite r\u00e9citer les Ta\u2019hanounim<\/em>, il convient qu\u2019elle s\u2019abstienne de s\u2019interrompre par des paroles entre la fin de la \u2018Amida et le d\u00e9but de ces supplications. En effet, lorsqu\u2019elles se disent imm\u00e9diatement apr\u00e8s la \u2018Amida, elles sont davantage agr\u00e9\u00e9es (Choul\u2019han \u2018Aroukh<\/em> 131, 1\u00a0; Michna Beroura <\/em>1).<\/p>\n

Selon les rites s\u00e9farade et sfard<\/em>, on a coutume de r\u00e9citer, avant le psaume de N\u00e9filat apayim<\/em>, la confession des fautes (Vidou\u00ef<\/em>) et les treize attributs de mis\u00e9ricorde (Cheloch \u2018esr\u00e9 midot ra\u2019hamim<\/em>), afin qu\u2019apr\u00e8s avoir b\u00e9n\u00e9fici\u00e9 de l\u2019expiation apport\u00e9e par ces deux textes, le fid\u00e8le en vienne au sommet que constitue la N\u00e9filat apayim<\/em> (Kaf Ha\u2019ha\u00efm<\/em> 131, 5). D\u2019apr\u00e8s les rites ashk\u00e9naze et y\u00e9m\u00e9nite baladi<\/em>, ce n\u2019est que le lundi et le jeudi que l\u2019on ajoute le Vidou\u00ef <\/em>et les treize attributs de mis\u00e9ricorde.<\/p>\n

Nos ma\u00eetres disent des treize attributs de mis\u00e9ricorde qu\u2019ils sont d\u2019un grand secours pour le pardon des fautes. En recevant la foi \u00e0 ce haut degr\u00e9 que portent en eux les treize attributs de mis\u00e9ricorde, nous nous relions \u00e0 Dieu de fa\u00e7on si profonde et si \u00e9lev\u00e9e que les fautes se font marginales et ext\u00e9rieures, compar\u00e9ment \u00e0 l\u2019essence de notre attachement \u00e0 Dieu et en Sa providence\u00a0; de l\u00e0 na\u00eet l\u2019expiation (kapara<\/em>). Aussi, au cours du rituel des Seli\u2019hot (r\u00e9cit\u00e9es \u00e0 l\u2019approche des jours redoutables) et le jour de Kippour, nous les r\u00e9citons maintes fois.<\/p>\n

Les treize attributs de mis\u00e9ricorde sont consid\u00e9r\u00e9s comme des paroles consacr\u00e9es (devarim ch\u00e9biqdoucha<\/em>), aussi faut-il se trouver dans le cadre de la pri\u00e8re publique pour pouvoir les dire (La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 21, 5). Par cons\u00e9quent, une femme qui prierait sans \u00eatre au sein d\u2019un minyan et qui voudrait r\u00e9citer les Ta\u2019hanounim<\/em> devrait omettre la mention des treize attributs de mis\u00e9ricorde.<\/p>\n

Dans le rite s\u00e9farade, on dit, comme texte de N\u00e9filat apayim<\/em>, le psaume 25\u00a0; dans le rite ashk\u00e9naze et dans le rite sfard<\/em>-\u2018hassidique, on dit le psaume 6.<\/p>\n

Le lundi et le jeudi, on ajoute d\u2019autres supplications, car ces jours sont propices et la pri\u00e8re y est agr\u00e9\u00e9e. On dit ces supplications en se tenant debout (Choul\u2019han \u2018Aroukh<\/em> et Rama 134, 1). Le texte V\u00e9-Hou Ra\u2019houm<\/em> (\u00ab\u00a0Il est mis\u00e9ricordieux\u00a0\u00bb) a \u00e9t\u00e9 r\u00e9dig\u00e9 par trois anciens, exil\u00e9s de J\u00e9rusalem, comme le rapportent les ouvrages des Richonim (Aboudraham, Raavan, Hamanhig<\/em>, Kolbo<\/em> 18). Aussi ne pr\u00e9sente-t-il\u00a0 pas de grandes diff\u00e9rences entre les rituels. Toutefois, les S\u00e9farades ont fix\u00e9, avant sa lecture, certaines supplications suppl\u00e9mentaires, et les Ashk\u00e9nazes ont fix\u00e9 des supplications apr\u00e8s sa lecture.<\/p>\n

Autre diff\u00e9rence\u00a0: dans les rituels s\u00e9farade\u00a0et sfard<\/em>-\u2018hassidique, on dit les supplications additionnelles du lundi et du jeudi apr\u00e8s<\/em> la N\u00e9filat apayim<\/em>\u00a0; tandis que, dans le rituel ashk\u00e9naze, on les dit avant<\/em>[c]<\/a><\/sup>.<\/p>\n

\n
\n
\n[c]<\/a>. Dans les communaut\u00e9s s\u00e9farades, des variations peuvent aussi \u00eatre observ\u00e9es\u00a0: dans le sidour Tephilat Ha\u2019hodech<\/em>, le psaume 25 et Avinou Malk\u00e9nou<\/em> apparaissent, le lundi et le jeudi, \u00e0 la fin des Ta\u2019hanounim<\/em>. Toutefois, dans la majorit\u00e9 des rituels s\u00e9farades, les textes additionnels du lundi et du jeudi sont imprim\u00e9s apr\u00e8s le psaume 25 et Avinou Malk\u00e9nou<\/em>.<\/li>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Quand une femme souhaite r\u00e9citer les Ta\u2019hanounim, il convient qu\u2019elle s\u2019abstienne de s\u2019interrompre par des paroles entre la fin de la \u2018Amida et le d\u00e9but de ces supplications. En effet, lorsqu\u2019elles se disent imm\u00e9diatement apr\u00e8s la \u2018Amida, elles sont davantage agr\u00e9\u00e9es (Choul\u2019han \u2018Aroukh 131, 1\u00a0; Michna Beroura 1). Selon les rites s\u00e9farade et sfard, on […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[19],"tags":[],"class_list":["post-2722","post","type-post","status-publish","format-standard","hentry","category-03-17"],"yoast_head":"\n05. 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