{"id":5535,"date":"2026-01-05T09:00:27","date_gmt":"2026-01-05T07:00:27","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=5535"},"modified":"2026-01-26T12:52:42","modified_gmt":"2026-01-26T10:52:42","slug":"10-05-09","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/10-05-09\/","title":{"rendered":"09. Association de l\u2019enfant"},"content":{"rendered":"

Les Richonim comme les A\u2018haronim sont partag\u00e9s quant au fait de savoir si un enfant mineur (qatan<\/em>) peut s\u2019associer \u00e0 la constitution du Zimoun<\/em> (Beit Yossef<\/em> 199, 10).<\/p>\n

Selon la coutume ashk\u00e9naze, on n\u2019associe pas le mineur \u00e0 la constitution du Zimoun\u00a0<\/em>; ce n\u2019est que lorsque le gar\u00e7on atteint l\u2019\u00e2ge de treize ans qu\u2019il s\u2019y associe (Rema 199, 10).<\/p>\n

Selon la coutume s\u00e9farade, on peut associer un mineur unique \u00e0 la constitution du Zimoun<\/em>, \u00e0 condition qu\u2019il comprenne \u00e0 qui s\u2019adresse la b\u00e9n\u00e9diction, et qu\u2019il soit \u00e2g\u00e9 d\u2019au moins six ans. Par cons\u00e9quent, si deux hommes majeurs ont mang\u00e9 avec un mineur, lequel comprend \u00e0 qui s\u2019adresse la b\u00e9n\u00e9diction, l\u2019un des majeurs sera le m\u00e9zamen<\/em>. Et si neuf majeurs et un mineur \u2013 qui comprend \u00e0 qui s\u2019adresse la b\u00e9n\u00e9diction \u2013 ont mang\u00e9 ensemble, le majeur qui sera m\u00e9zamen<\/em> mentionnera le nom divin (Rivach, responsum 451, cit\u00e9 par le Beit Yossef\u00a0<\/em>; Choul\u2018han \u2018Aroukh<\/em> 199, 10)[14]<\/a><\/sup>.<\/p>\n

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[14]<\/a>. La base de cette controverse se trouve en Berakhot <\/em>47b-48a, o\u00f9 sont rapport\u00e9es diff\u00e9rentes opinions quant aux circonstances dans lesquelles on associe le mineur \u00e0 la constitution du Zimoun<\/em>. \u00c0 la fin du passage, les sages disent que la halakha suit l\u2019opinion de Rav Na\u2018hman, qui enseigne\u00a0:\u00a0\u00ab\u00a0Quand le mineur sait \u00e0 qui s\u2019adresse la b\u00e9n\u00e9diction, on l\u2019associe \u00e0 la constitution du Zimoun<\/em>.\u00a0\u00bb C\u2019est en ce sens que tranchent le Rif, Ma\u00efmonide, les disciples de Rabb\u00e9nou Yona, et d\u2019autres\u00a0d\u00e9cisionnaires. C\u2019est ainsi que tranche le Choul\u2018han \u2018Aroukh<\/em> 199, 10. Face \u00e0 cela, Rav Netrona\u00ef Gaon, Rav Sar Chalom Gaon, le Raavia, le Maharil et d\u2019autres estiment que l\u2019on n\u2019associe point le mineur \u00e0 la constitution du Zimoun<\/em>\u00a0; telle est la coutume ashk\u00e9naze (Rema).<\/p>\n

Bien que, d\u2019apr\u00e8s la coutume ashk\u00e9naze, on n\u2019associe pas le mineur \u00e0 la constitution du Zimoun<\/em>, un Ashk\u00e9naze, quand il mange avec un S\u00e9farade qui souhaite associer un mineur, peut se joindre \u00e0 eux et compl\u00e9ter avec eux le compte de trois. Si des S\u00e9farades veulent associer des Ashk\u00e9nazes et un mineur au Zimoun <\/em>\u00e0 dix, les Ashk\u00e9nazes s\u2019y pr\u00eateront, mais ils ne mentionneront pas le nom divin lors du Zimoun<\/em>, tandis que les autres participants, qui suivent la coutume s\u00e9farade, mentionneront le nom divin (Rav Chelomo Zalman Auerbach et Rav Mordekha\u00ef Elyahou, cit\u00e9s par V\u00e9zot Haberakha<\/em> p. 132\u00a0; cf. Har\u2018havot<\/em> quant \u00e0 l\u2019\u00e2ge du mineur).<\/p>\n

Une personne sourde<\/strong>, capable de r\u00e9citer la b\u00e9n\u00e9diction avec intention et de r\u00e9pondre au Zimoun<\/em>, s\u2019associe \u00e0 sa constitution (Rema 199, 10). Un muet<\/strong>, qui comprend le texte du Zimoun<\/em> mais ne peut y r\u00e9pondre du tout, ne s\u2019associe pas \u00e0 sa formation, selon le Ben Ich \u2018Ha\u00ef, Qora\u2018h<\/em> 12 et le \u2018Aroukh Hachoul\u2018han<\/em> 199, 4\u00a0; selon le Choul\u2018han \u2018Aroukh Harav<\/em> 199, 10, il s\u2019y associe. Un sourd-muet<\/strong>, s\u2019il ne sait pas du tout parler et ne comprend pas de quoi il est question, de l\u2019avis de tous, ne s\u2019y associe pas (cf. La Pri\u00e8re d\u2019Isra\u00ebl<\/em> 2, 7\u00a0; en ce m\u00eame paragraphe, nous voyons qu\u2019une personne enti\u00e8rement d\u00e9mente ne s\u2019associe pas \u00e0 la formation du minyan\u00a0<\/em>; la r\u00e8gle est la m\u00eame pour le Zimoun<\/em>). Un homme ivre comme Loth<\/strong>, qui se conduit comme un parfait d\u00e9ment, ne s\u2019y associe pas non plus. Un homme simplement ivre<\/strong>, qui ne pourrait parler convenablement devant un roi, s\u2019associe n\u00e9anmoins \u00e0 la constitution du Zimoun<\/em> \u00e0 trois, mais non \u00e0 celle du Zimoun <\/em>\u00e0 dix. S\u2019il est en mesure de parler devant un roi, il s\u2019associe \u00e0 la formation du Zimoun <\/em>\u00e0 dix (Michna Beroura<\/em> 99, 11). Une personne qui dort <\/strong>ne s\u2019associe pas au Zimoun <\/em>\u00e0 trois\u00a0; quant au Zimoun <\/em>\u00e0 dix, on peut y associer, en cas de n\u00e9cessit\u00e9 pressante, un dormeur mais non deux (Michna Beroura<\/em> 55, 33-34).<\/p>\n

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Les Richonim comme les A\u2018haronim sont partag\u00e9s quant au fait de savoir si un enfant mineur (qatan) peut s\u2019associer \u00e0 la constitution du Zimoun (Beit Yossef 199, 10). Selon la coutume ashk\u00e9naze, on n\u2019associe pas le mineur \u00e0 la constitution du Zimoun\u00a0; ce n\u2019est que lorsque le gar\u00e7on atteint l\u2019\u00e2ge de treize ans qu\u2019il s\u2019y […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[237],"tags":[],"class_list":["post-5535","post","type-post","status-publish","format-standard","hentry","category-10-05"],"yoast_head":"\n09. 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