{"id":5311,"date":"2026-01-01T10:00:27","date_gmt":"2026-01-01T08:00:27","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=5311"},"modified":"2026-01-18T15:50:18","modified_gmt":"2026-01-18T13:50:18","slug":"10-01-10","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/10-01-10\/","title":{"rendered":"10. Exempter autrui par ses b\u00e9n\u00e9dictions\u00a0: principes"},"content":{"rendered":"<p>Quand deux personnes mangent ensemble, l\u2019une peut dire les b\u00e9n\u00e9dictions \u00e0 haute voix, tandis que l\u2019autre r\u00e9pond <em>amen<\/em> et s\u2019acquitte ainsi de son obligation. Cela, \u00e0 condition que le locuteur ait <em>l\u2019intention<\/em> d\u2019acquitter l\u2019auditeur, et que l\u2019auditeur ait lui-m\u00eame l\u2019intention de s\u2019acquitter par son \u00e9coute. Dans le cas m\u00eame o\u00f9 l\u2019auditeur a n\u00e9glig\u00e9 de r\u00e9pondre <em>amen<\/em>, il est n\u00e9anmoins quitte, tant qu\u2019il avait l\u2019intention de s\u2019acquitter par son \u00e9coute (<em>Choul\u2018han \u2018Aroukh<\/em> 213, 2-3\u00a0; cf. ci-apr\u00e8s, chap. 3, note 4, o\u00f9 l\u2019on parle de celui qui s\u2019est interrompu entre la b\u00e9n\u00e9diction et la consommation\u00a0; cf. encore chap. 12 \u00a7 7).<\/p>\n<p>Cependant, il faut savoir qu\u2019il existe une diff\u00e9rence fondamentale entre les b\u00e9n\u00e9dictions de jouissance (<em>birkot ha-n\u00e9h\u00e9nin<\/em>) et celles que l\u2019on r\u00e9cite \u00e0 l\u2019occasion de l\u2019accomplissement d\u2019une mitsva (<em>birkot ha-mitsvot<\/em>). En effet, s\u2019agissant de ces derni\u00e8res, on peut r\u00e9citer la b\u00e9n\u00e9diction pour en acquitter son prochain, <em>bien que l\u2019on n\u2019ait pas besoin de la dire pour soi-m\u00eame<\/em>. Par exemple, si quelqu\u2019un met les <em>t\u00e9philines<\/em> et ne sait pas dire la b\u00e9n\u00e9diction, son ami peut la r\u00e9citer pour lui, bien qu\u2019il ne mette pas lui-m\u00eame les <em>t\u00e9philines<\/em> \u00e0 ce moment\u00a0; et ainsi de toutes les mitsvot. La raison en est que tous les Juifs sont solidairement li\u00e9s les uns aux autres (<em>kol Isra\u00ebl \u2018ar\u00e9vim z\u00e9 baz\u00e9<\/em>), et chaque Juif est associ\u00e9 aux mitsvot accomplies par son prochain\u00a0; de sorte que l\u2019un peut dire la b\u00e9n\u00e9diction pour l\u2019autre.<\/p>\n<p>Mais les b\u00e9n\u00e9dictions de jouissance, que nous r\u00e9citons sur la nourriture ou la boisson, sont facultatives, dans le sens o\u00f9 celui qui jouit de telle chose doit dire, pour lui-m\u00eame, la b\u00e9n\u00e9diction correspondante, tandis que celui qui n\u2019\u00e9prouve pas cette jouissance n\u2019est en rien li\u00e9 \u00e0 la consommation faite par son prochain. Aussi ne peut-on pas dire la <em>berakha<\/em> pour autrui. Par cons\u00e9quent, celui qui ne mange pas de pain ne saurait r\u00e9citer la b\u00e9n\u00e9diction <em>Hamotsi<\/em> pour son prochain. M\u00eame si ce dernier ne sait pas la dire, on ne pourra la r\u00e9citer pour lui. On dira donc la b\u00e9n\u00e9diction lentement, et celui qui souhaite manger la r\u00e9p\u00e9tera, mot \u00e0 mot\u00a0; de cette fa\u00e7on, il s\u2019acquittera de son obligation (<em>Roch Hachana <\/em>29b, <em>Choul\u2018han \u2018Aroukh<\/em> 213, 2).<\/p>\n<p>Il arrive qu\u2019une b\u00e9n\u00e9diction de jouissance soit \u00e9galement relative \u00e0 une mitsva. C\u2019est le cas, par exemple, de celle que l\u2019on r\u00e9cite sur le vin, lors du Qidouch ou de la Havdala, le Chabbat ou le Yom tov. En ce cas, la b\u00e9n\u00e9diction a m\u00eame statut que les <em>birkot ha-mitsvot<\/em>\u00a0: m\u00eame si l\u2019on ne boit pas le vin de la coupe, on pourra, lors du Qidouch, r\u00e9citer la <em>berakha<\/em> sur le vin pour celui qui le boira (<em>Choul\u2018han \u2018Aroukh<\/em> 167, 19-20).<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Quand deux personnes mangent ensemble, l\u2019une peut dire les b\u00e9n\u00e9dictions \u00e0 haute voix, tandis que l\u2019autre r\u00e9pond amen et s\u2019acquitte ainsi de son obligation. Cela, \u00e0 condition que le locuteur ait l\u2019intention d\u2019acquitter l\u2019auditeur, et que l\u2019auditeur ait lui-m\u00eame l\u2019intention de s\u2019acquitter par son \u00e9coute. Dans le cas m\u00eame o\u00f9 l\u2019auditeur a n\u00e9glig\u00e9 de r\u00e9pondre [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[232],"tags":[],"class_list":["post-5311","post","type-post","status-publish","format-standard","hentry","category-10-01"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>10. Exempter autrui par ses b\u00e9n\u00e9dictions\u00a0: principes - 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\/10-01-10\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"10. 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