{"id":763,"date":"2016-04-05T03:00:28","date_gmt":"2016-04-05T00:00:28","guid":{"rendered":"https:\/\/ph.yhb.org.il\/fr\/?p=763"},"modified":"2018-03-20T10:54:10","modified_gmt":"2018-03-20T08:54:10","slug":"04-05-03","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/fr\/04-05-03\/","title":{"rendered":"03. Lois de l\u2019annulation du \u2018hamets"},"content":{"rendered":"

Selon la majorit\u00e9 des Richonim, il n\u2019est pas n\u00e9cessaire, \u00e0 s\u2019en tenir \u00e0 la stricte obligation, de r\u00e9citer verbalement le texte d\u2019annulation\u00a0: on peut se contenter d\u2019accomplir l\u2019annulation du \u2018hamets en son c\u0153ur, c\u2019est-\u00e0-dire de d\u00e9cider en son for int\u00e9rieur que son \u2018hamets est annul\u00e9, consid\u00e9r\u00e9, quant \u00e0 soi, comme la poussi\u00e8re de la terre. Toutefois, a priori, il faut aussi annuler le \u2018hamets verbalement, car, de cette fa\u00e7on, l\u2019annulation sera claire et explicite. De plus, certains Richonim estiment que l\u2019annulation doit <\/em>\u00eatre prononc\u00e9e verbalement. Tous les avis s\u2019accordent sur le fait qu\u2019il n\u2019est pas n\u00e9cessaire de faire cette d\u00e9claration devant d\u2019autres personnes, il suffit de la faire \u00e0 part soi. Mais certains ajoutent un suppl\u00e9ment de perfection \u00e0 la mitsva en pronon\u00e7ant cette d\u00e9claration en pr\u00e9sence des membres de leur famille, afin de leur rappeler cette mitsva[1]<\/a><\/sup>.<\/p>\n

L\u2019annulation doit se faire d\u2019un c\u0153ur entier, c\u2019est-\u00e0-dire que l\u2019on doit convenir, en son for int\u00e9rieur, que le \u2018hamets est d\u00e9sormais annul\u00e9 chez soi, pour toujours, et que, m\u00eame apr\u00e8s Pessa\u2019h, on ne s\u2019en servira pas. Si l\u2019on a l\u2019intention d\u2019utiliser le \u2018hamets apr\u00e8s Pessa\u2019h, en revanche, l\u2019annulation n\u2019est pas r\u00e9alis\u00e9e, et l\u2019on transgressera, par ledit \u2018hamets, les interdits de bal y\u00e9ra\u00e9 <\/em>et de bal yimats\u00e9<\/em>. M\u00eame si l\u2019on d\u00e9laisse le \u2018hamets en un lieu abandonn\u00e9 au tout venant, on ne formera pas l\u2019intention de le retrouver apr\u00e8s Pessa\u2019h, car une telle pens\u00e9e serait le signe que l\u2019abandon n\u2019est pas entier (Michna Beroura<\/em> 445, 18)[2]<\/a><\/sup>.<\/p>\n

Nous l\u2019avons vu (ci-dessus, chap. 3 \u00a7 4), on pourrait, si l\u2019on s\u2019en tenait \u00e0 la seule r\u00e8gle toranique, \u00e9liminer le \u2018hamets en se contentant de l\u2019annuler\u00a0; m\u00eame s\u2019il restait du \u2018hamets de grande valeur en son domaine, on pourrait l\u2019annuler, et l\u2019on n\u2019enfreindrait pas les interdits de bal y\u00e9ra\u00e9 <\/em>et de bal yimats\u00e9<\/em>. Cela, \u00e0 condition de d\u00e9cider int\u00e9rieurement que l\u2019annulation est enti\u00e8re, et que l\u2019on ne profitera plus jamais de ce \u2018hamets. Mais les sages ont craint que l\u2019annulation ne soit pas toujours parfaitement sinc\u00e8re. Aussi ont-ils prescrit de d\u00e9truire, en acte \u00e9galement, le \u2018hamets que l\u2019on a dans son domaine. Toutefois, a posteriori, quand on a oubli\u00e9 de d\u00e9truire son \u2018hamets, et que l\u2019on est d\u00e9j\u00e0 \u00e0 la veille de Pessa\u2019h, \u00e9loign\u00e9 de chez soi, on peut se contenter de la seule annulation\u00a0; mais une fois rentr\u00e9 chez soi, on br\u00fblera imm\u00e9diatement le \u2018hamets. M\u00eame si l\u2019on ne rentre chez soi qu\u2019apr\u00e8s Pessa\u2019h, on aura l\u2019obligation de d\u00e9truire ce \u2018hamets, faute de quoi on montrerait, par son attitude, que son annulation n\u2019\u00e9tait pas sinc\u00e8re (Choul\u2019han \u2018Aroukh<\/em> 448, 5, Michna Beroura<\/em> 25).<\/p>\n

On peut, si l\u2019on s\u2019en tient \u00e0 la stricte obligation, proc\u00e9der \u00e0 l\u2019annulation par le biais d\u2019un d\u00e9l\u00e9gu\u00e9. Toutefois, il est pr\u00e9f\u00e9rable, a priori, que le propri\u00e9taire du \u2018hamets l\u2019annule lui-m\u00eame, car certains auteurs estiment que seul le propri\u00e9taire du \u2018hamets peut annuler celui-ci (Choul\u2019han \u2018Aroukh<\/em> 434, 4, Michna Beroura<\/em> 15).<\/p>\n

\n
\n
\n[1]<\/a>. Selon le Tour<\/em> 436, Na\u2019hmanide, le Ran et le Maharam \u2018Halawa, il suffit d\u2019accomplir l\u2019annulation en son for int\u00e9rieur. Le Choul\u2019han \u2018Aroukh Harav<\/em> 434, 7 et le Qountras A\u2019haron<\/em> ad loc. expliquent que, bien que telle soit la stricte r\u00e8gle si l\u2019on s\u2019en tient \u00e0 la seule Torah, il faut n\u00e9anmoins, a priori, r\u00e9citer la formule d\u2019annulation verbalement, pour se conformer \u00e0 l\u2019obligation rabbinique. Selon le Ritva et le Beit Yossef<\/em>, se fondant sur le Talmud de J\u00e9rusalem, il est n\u00e9cessaire<\/em> de r\u00e9citer la formule verbalement. Toutefois, le Choul\u2019han \u2018Aroukh<\/em> 437, 2 s\u2019exprime en ces termes\u00a0: \u00ab\u00a0On l\u2019annule en son c\u0153ur et cela suffit\u00a0\u00bb. Selon le B\u00e9our Halakha<\/em> 437, 2, il y a deux opinions, et le Gaon de Vilna convient que, si l\u2019on tient \u00e0 la stricte halakha, on peut se contenter d\u2019annuler par la pens\u00e9e.<\/p>\n

Quant \u00e0 la possibilit\u00e9 d\u2019annuler le \u2018hamets lorsqu\u2019on est seul, elle est aussi compatible avec la position de Tossephot<\/em>, pour qui l\u2019annulation rel\u00e8ve de l\u2019abandon (hefqer<\/em>)\u00a0; bien que l\u2019abandon doive rabbiniquement se d\u00e9clarer devant trois personnes, les sages eux-m\u00eames ont ici d\u00e9cid\u00e9 de conformer la r\u00e8gle rabbinique \u00e0 la r\u00e8gle toranique, selon laquelle l\u2019abandon est efficace, m\u00eame quand on le fait \u00e0 part soi.<\/p>\n

[2]<\/a>. Cf. Bediqat \u2018Hamets Ouvi\u2019ouro<\/em> 6, note 7, qui cite les responsa de Rabbi Aqiba Eiger 1, 23, o\u00f9 l\u2019on voit que, si l\u2019on prononce le mot hefqer <\/em>(abandon), et quoique l\u2019on n\u2019ait pas abandonn\u00e9 le \u2018hamets d\u2019un c\u0153ur entier, l\u2019abandon est valable. En effet, toute autre personne peut, d\u00e8s ce moment, acc\u00e9der \u00e0 ce \u2018hamets, et il ne sert \u00e0 rien de dire alors que sa d\u00e9claration n\u2019\u00e9tait pas sinc\u00e8re. Mais il se peut que, pour le Michna Beroura<\/em> 445, 18, se fondant sur le Choul\u2019han \u2018Aroukh Harav<\/em>, il faille distinguer deux plans\u00a0: certes, du point de vue des lois de la propri\u00e9t\u00e9, celui qui acquerra le \u2018hamets pourra en disposer\u00a0; mais si l\u2019on se place du point de vue de celui qui a abandonn\u00e9 le \u2018hamets et qui sait que son intention n\u2019\u00e9tait pas enti\u00e8rement sinc\u00e8re, on peut soutenir que le \u2018hamets restera sien, au moins jusqu\u2019au moment o\u00f9 quelqu\u2019un d\u2019autre en fera l\u2019acquisition.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Selon la majorit\u00e9 des Richonim, il n\u2019est pas n\u00e9cessaire, \u00e0 s\u2019en tenir \u00e0 la stricte obligation, de r\u00e9citer verbalement le texte d\u2019annulation\u00a0: on peut se contenter d\u2019accomplir l\u2019annulation du \u2018hamets en son c\u0153ur, c\u2019est-\u00e0-dire de d\u00e9cider en son for int\u00e9rieur que son \u2018hamets est annul\u00e9, consid\u00e9r\u00e9, quant \u00e0 soi, comme la poussi\u00e8re de la terre. […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":["post-763","post","type-post","status-publish","format-standard","hentry","category-04-05"],"yoast_head":"\n03. 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