{"id":5848,"date":"2026-01-12T08:00:27","date_gmt":"2026-01-12T06:00:27","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=5848"},"modified":"2026-04-16T10:21:27","modified_gmt":"2026-04-16T07:21:27","slug":"10-12-08","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/10-12-08\/","title":{"rendered":"08.Obligation de r\u00e9pondre<em> amen<\/em>"},"content":{"rendered":"<p>Si l\u2019on entend une b\u00e9n\u00e9diction r\u00e9cit\u00e9e par un Juif, on a l\u2019obligation de r\u00e9pondre <em>amen<\/em> (<em>Choul\u2018han \u2018Aroukh<\/em> 215, 2). M\u00eame si l\u2019on n\u2019a pas entendu toute la b\u00e9n\u00e9diction, mais seulement la fin, on se doit de r\u00e9pondre <em>amen<\/em> (<em>\u2018Hay\u00e9 Adam\u00a0<\/em>; <em>Michna Beroura<\/em> 215, 6). Si l\u2019on n\u2019a pas entendu la b\u00e9n\u00e9diction, mais que l\u2019on sache de quelle b\u00e9n\u00e9diction il s\u2019agissait, et que l\u2019on ait compris, d\u2019apr\u00e8s les mouvements des l\u00e8vres de celui qui l\u2019a dite, que celui-ci a termin\u00e9 de la dire, on est autoris\u00e9 \u00e0 r\u00e9pondre <em>amen<\/em>, mais on n\u2019y est pas oblig\u00e9 (<em>B\u00e9our Halakha<\/em>,<em> ad loc.\u00a0<\/em>; Rema 124, 8\u00a0; <em>Ben Ich \u2018Ha\u00ef<\/em>).<\/p>\n<p>Il est interdit de r\u00e9pondre <em>amen <\/em>\u00e0 la suite d\u2019une b\u00e9n\u00e9diction dite en vain (<em>berakha l\u00e9vatala<\/em>) (<em>Choul\u2018han \u2018Aroukh<\/em> 215, 4). Mais si l\u2019on a entendu autrui r\u00e9citer une b\u00e9n\u00e9diction conform\u00e9ment \u00e0 sa coutume, et quoiqu\u2019on n\u2019ait pas soi-m\u00eame pour coutume de la r\u00e9citer en pareil cas, on a l\u2019obligation d\u2019y r\u00e9pondre <em>amen<\/em>, puisque celui qui l\u2019a dite a, suivant sa coutume, r\u00e9guli\u00e8rement agi. Par exemple, si l\u2019on n\u2019a pas coutume de dire la <em>berakha<\/em> du Hallel \u00e0 Roch \u2018hodech, on doit r\u00e9pondre <em>amen<\/em> \u00e0 la <em>berakha<\/em> r\u00e9cit\u00e9e par celui dont c\u2019est la coutume<sup><a id=\"_te01ftnref12_7\" class=\"aup1\" href=\"#_te01ftn12_7\">[7]<\/a><\/sup>.<\/p>\n<p>Si l\u2019on entend une b\u00e9n\u00e9diction prononc\u00e9e par un enfant parvenu \u00e0 \u00ab\u00a0l\u2019\u00e2ge de l\u2019\u00e9ducation\u00a0aux <em>berakhot <\/em>\u00bb \u2013 c\u2019est-\u00e0-dire un enfant comprenant le sens de la <em>berakha<\/em> et sachant la dire convenablement \u2013, on a l\u2019obligation d\u2019y r\u00e9pondre <em>amen<\/em> (<em>Choul\u2018han \u2018Aroukh<\/em> 215, 3). En g\u00e9n\u00e9ral, les enfants parviennent \u00e0 ce stade \u00e0 l\u2019\u00e2ge de cinq ou six ans. Si un enfant qui n\u2019est pas encore parvenu \u00e0 ce stade dit une b\u00e9n\u00e9diction, on ne r\u00e9pond pas <em>amen<\/em>, mais on le f\u00e9licite d\u2019avoir bien dit sa <em>berakha<\/em>, afin de l\u2019y habituer.<\/p>\n<p>Quand on apprend \u00e0 un enfant \u00e0 dire une b\u00e9n\u00e9diction, on l\u2019habitue \u00e0 en dire le texte, y compris le nom divin. Il n\u2019y a pas l\u00e0 de b\u00e9n\u00e9diction vaine, puisque l\u2019on fait cela pour les besoins de l\u2019\u00e9tude. Mais on ne r\u00e9pond pas \u00e0 une b\u00e9n\u00e9diction ainsi r\u00e9cit\u00e9e \u00e0 titre d\u2019exercice (<em>Choul\u2018han \u2018Aroukh<\/em> 215, 3).<\/p>\n<p>Si l\u2019on entend un non-Juif r\u00e9citer une b\u00e9n\u00e9diction, en un moment qui convient pour cela \u2013 par exemple avant ou apr\u00e8s la consommation d\u2019un aliment \u2013, il convient de r\u00e9pondre <em>amen<\/em>, puisque l\u2019intention de ce non-Juif est dirig\u00e9e vers le Ciel. Mais s\u2019il est \u00e0 craindre que son intention vise quelque divinit\u00e9 \u00e9trang\u00e8re, on ne r\u00e9pondra pas <em>amen<\/em>, bien que la formulation soit identique \u00e0 celle dont nous usons nous-m\u00eames (<em>Choul\u2018han \u2018Aroukh<\/em> et Rema 215, 2\u00a0; <em>Michna Beroura<\/em> 12). Ci-dessus, chap. 1 \u00a7 9, nous expliquons la mitsva de r\u00e9pondre <em>amen <\/em>et sa grande importance.<\/p>\n<div>\n<hr size=\"1\" \/>\n<div><a id=\"_te01ftn12_7\" href=\"#_te01ftnref12_7\">[7]<\/a>. Cf. <em>Pnin\u00e9 Halakha \u2013 Zemanim (F\u00eates et Solennit\u00e9s juives I)<\/em>, chap. 1 \u00a7 12, o\u00f9 il est dit que la coutume des S\u00e9farades originaires d\u2019Erets Isra\u00ebl et des pays voisins est de ne pas dire la b\u00e9n\u00e9diction du Hallel \u00e0 Roch \u2018hodech, conform\u00e9ment \u00e0 l\u2019opinion de Rachi et de Ma\u00efmonide. La coutume ashk\u00e9naze et de la majorit\u00e9 des originaires d\u2019Afrique du nord consiste \u00e0 dire la b\u00e9n\u00e9diction, conform\u00e9ment \u00e0 l\u2019opinion de la majorit\u00e9 des Richonim. Selon le <em>Yabia\u2019 Omer<\/em> I, 29, 9, un S\u00e9farade n\u2019a pas \u00e0 r\u00e9pondre <em>amen<\/em> \u00e0 cette b\u00e9n\u00e9diction. Mais nous avons entendu le Rav Mordekha\u00ef Elyahou dire qu\u2019il n\u2019y a pas lieu de consid\u00e9rer cette b\u00e9n\u00e9diction comme vaine, puisque c\u2019est pr\u00e9cis\u00e9ment ainsi que doit agir, selon sa coutume, celui qui la r\u00e9cite\u00a0; d\u00e8s lors, celui qui l\u2019entend doit r\u00e9pondre <em>amen<\/em>. C\u2019est aussi ce qu\u2019\u00e9crivent le <em>Halikhot Chelomo<\/em> IV, 19 et le <em>Birkat Hachem<\/em> I, 6, 12\u00a0; c\u2019est encore ce qui ressort du <em>Birk\u00e9 Yossef<\/em> 196, 4 et du <em>Har Tsvi<\/em> I, 38.<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Si l\u2019on entend une b\u00e9n\u00e9diction r\u00e9cit\u00e9e par un Juif, on a l\u2019obligation de r\u00e9pondre amen (Choul\u2018han \u2018Aroukh 215, 2). M\u00eame si l\u2019on n\u2019a pas entendu toute la b\u00e9n\u00e9diction, mais seulement la fin, on se doit de r\u00e9pondre amen (\u2018Hay\u00e9 Adam\u00a0; Michna Beroura 215, 6). Si l\u2019on n\u2019a pas entendu la b\u00e9n\u00e9diction, mais que l\u2019on sache [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[246],"tags":[],"class_list":["post-5848","post","type-post","status-publish","format-standard","hentry","category-chapitre-12-principes-generaux-des-benedictions"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>08.Obligation de r\u00e9pondre amen - 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\/10-12-08\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"08.Obligation de r\u00e9pondre amen - Pnin\u00e9 Halakha\" \/>\n<meta property=\"og:description\" content=\"Si l\u2019on entend une b\u00e9n\u00e9diction r\u00e9cit\u00e9e par un Juif, on a l\u2019obligation de r\u00e9pondre amen (Choul\u2018han \u2018Aroukh 215, 2). M\u00eame si l\u2019on n\u2019a pas entendu toute la b\u00e9n\u00e9diction, mais seulement la fin, on se doit de r\u00e9pondre amen (\u2018Hay\u00e9 Adam\u00a0; Michna Beroura 215, 6). 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M\u00eame si l\u2019on n\u2019a pas entendu toute la b\u00e9n\u00e9diction, mais seulement la fin, on se doit de r\u00e9pondre amen (\u2018Hay\u00e9 Adam\u00a0; Michna Beroura 215, 6). 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