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Aliya 3
Aliya 4
Aliya 5
lsaac la conduisit dans la tente de Sara sa mère; il prit Rébecca pour femme et il l’aima et il se consola d’avoir perdu sa mère.
Miqra according to the Masorah · Licence: CC BY-SA · Source
Bible du Rabbinat 1899 [fr] · Licence: Public Domain · Source
Genèse 24:32 dans toutes les traductions
English · Metsudah Chumash, Metsudah Publications, 2009
The man came into the house and unmuzzled the camels. [Lavan] gave the camels straw and fodder, and water to wash his [the man’s] feet and the feet of the men who were with him.
Licence: CC BY
English · The Rashi chumash by Rabbi Shraga Silverstein
And the man came into the house and he unmuzzled the camels, and he gave straw and provender to the camels, and water to wash his feet and the feet of the men who were with him.
Licence: CC BY
עברית · Miqra according to the Masorah
וַיָּבֹ֤א הָאִישׁ֙ הַבַּ֔יְתָה וַיְפַתַּ֖ח הַגְּמַלִּ֑ים וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֙יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
Licence: CC BY-SA
English · The Holy Scriptures: A New Translation (JPS 1917)
And the man came into the house, and he ungirded the camels; and he gave straw and provender for the camels, and water to wash his feet and the feet of the men that were with him.
Licence: Public Domain
עברית · Tanach with Ta'amei Hamikra
וַיָּבֹ֤א הָאִישׁ֙ הַבַּ֔יְתָה וַיְפַתַּ֖ח הַגְּמַלִּ֑ים וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֙יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
Licence: Public Domain
Français · Bible du Rabbinat 1899 [fr]
L’homme entra dans la maison et déchargea les chameaux; on apporta de la paille et du fourrage pour les chameaux et de l’eau pour laver ses pieds et les pieds des hommes qui l’accompagnaient.
Licence: Public Domain
Deutsch · Die fünf Bücher Moses, trans. Dr. J. Wohlgemuth, Rödelheim 1899 [de]
Da kam der Mann in das Haus; man sattelte die Kamele ab, gab den Kamelen Stroh und Futter, auch Wasser, seine Füße und die Füße der Leute, die bei ihm waren, zu waschen.
Licence: Public Domain
English · Modernized Tanakh - Based on JPS 1917, Edited by Adam Cohn
And the man came into the house, and he unmuzzled the camels; and he gave straw and feed for the camels, and water to wash his feet and the feet of the men that were with him.
Licence: CC BY
עברית · Tanach with Text Only
ויבא האיש הביתה ויפתח הגמלים ויתן תבן ומספוא לגמלים ומים לרחץ רגליו ורגלי האנשים אשר אתו
Licence: Public Domain
עברית · Tanach with Nikkud
וַיָּבֹא הָאִישׁ הַבַּיְתָה וַיְפַתַּח הַגְּמַלִּים וַיִּתֵּן תֶּבֶן וּמִסְפּוֹא לַגְּמַלִּים וּמַיִם לִרְחֹץ רַגְלָיו וְרַגְלֵי הָאֲנָשִׁים אֲשֶׁר אִתּוֹ׃
Licence: Public Domain
ייִדיש · Yehoyesh's Yiddish Tanakh Translation [yi]
איז דער מאַן אַרײַנגעגאַנגען אין הױז; און ער האָט אָפּגעבונדן די קעמלען, און האָט דערלאַנגט שטרױ און פֿוטער פֿאַר די קעמלען, און װאַסער צו װאַשן זײַנע פֿיס, און די פֿיס פֿון די מענטשן װאָס מיט אים.
Licence: CC0
Deutsch · Der Pentateuch, übersetzt und erläutert von Samson Raphael Hirsch. Frankfurt am Main, 1867-1878 [de]
Da kam der Mann ins Haus und löste die Kamele, er gab Stroh und Fütter den Kamelen und Wasser, seine Füße und die Füße der Leute, die mit ihm waren, zu waschen.
Licence: Public Domain
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
Kaj li venigis la viron en la domon, kaj malligis la kamelojn, kaj donis pajlon kaj furaĝon al la kameloj, kaj akvon por lavi liajn piedojn, kaj la piedojn de la homoj, kiuj estis kun li.
Licence: Public Domain
Italiano · Il Pentateuco. Traduzione italiana di Samuel David Luzzatto, 1872 [it]
Quegli entrò in casa, e scaricò i cammelli; indi (Lavàn) diede paglia e foraggio ai cammelli, ed acqua da lavarsi i piedi, per lui e per gli uomini ch’eran con lui,
Licence: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
I wszedł ów człowiek do domu, i odkiełznał wielbłądy; on zaś dał słomy i paszy wielbłądom, i wody dla umycia nóg jego, i nóg ludzi, którzy byli z nim.
Licence: Public Domain
Commentaires sur Genèse 24:32
Rashi
עברית
ויפתח. התיר זָמָם שלהם (ב"ר ס, ח), שהיה סותם את פיהם שלא ירעו בדרך בשדות אחרים:
Rashi Chumash, Metsudah Publications, 2009 · Licence: CC-BY · Commentaire complet sur Sefaria
Targum Jonathan
English
And the man entered the house, and Laban undid the gear of the camels, and gave the camels straw and provender; and water (to Eliezer) to wash his feet, and the feet of the men who were with him.
The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Licence: Public Domain · Commentaire complet sur Sefaria
Ibn Ezra
עברית
ומספוא. שם מאכל בהמות והוא שם כלל ותחתיו שעורה:
On Your Way · Licence: Public Domain · Commentaire complet sur Sefaria
Ramban (Nachmanides)
English
AND THE MAN CAME INTO THE HOUSE. Eliezer is the man who entered the house. And he ungirded the camels — this refers to Laban who acted ethically towards his guests, unharnessed their camels and gave them straw and fodder, and he also gave water to wash the feet of Eliezer and the feet of the men that were with him. It must refer to Laban for it would be unlikely that it was Eliezer who gave water to wash his own feet and those of his men. A similar case is the verse, And there passed by Midianites, merchantmen, and they drew and lifted up Joseph out of the pit. The words, and they drew, refer back to the brothers of Joseph mentioned in the preceding verse, and not to the Midianites. And so in the verse, Then said Ziba unto the king [David]: According to all that my lord the king commandeth his servant, so shall thy servant do; but Mephibosheth eateth at my table as one of the king’s sons. [The concluding words, but Mephibosheth eateth], are the words of David and not Ziba. There are many such verses.
Now the purport of the expression, and he ungirded the camels, is that he unloosened the bands on their necks, as it was customary to lead them knotted, or perhaps they travelled with saddles girded upon them, just as is expressed in the verses: Let not him that girdeth on his armor boast himself as he that putteth it off, Loose thyself from the band of thy neck.
Now Rashi wrote, “He removed their muzzles for he had closed their mouths so that they might not graze in other peoples’ fields.” And in the words of Bereshith Rabbah, “He removed their muzzles. Rabbi Huna and Rabbi Yirmiyah asked Rabbi Chiya the son of Rabbi Aba, ‘Were not the camels of our father Abraham like the ass of Rabbi Pinchas ben Ya’ir, etc.?’” This question is intended to contradict [the interpretation which maintains that the ungirding refers to] the removing of the muzzles for it is impossible that the piety in the house of Rabbi Pinchas been Ya’ir should have been greater than that in the house of our father Abraham, and just as the ass of Rabbi Pinchas ben Ya’ir did not have to be guarded against eating things which its master was forbidden to feed it, all the more so were the camels of our father Abraham. There was thus no need to muzzle them for no injustice befalleth the righteous.
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 · Licence: CC-BY · Commentaire complet sur Sefaria
Rashbam
English
ויפתח, the word is used in the same sense as in Kings I 20,11 אל יתהלל חוגר כמפתח, “let not him who girds on his sword boast like him who ungirds it.”
Eliyahu Munk, HaChut Hameshulash · Licence: CC-BY · Commentaire complet sur Sefaria
Radak (David Kimhi)
English
ויבא....ויפתח, Laban released the various straps, etc., of Eliezer’s camels, something that is done when beasts of burden arrive at their destination. According to an aggadic interpretation quoted by Rashi the expression ויפתח applies to the muzzles which Eliezer had placed around the camels’ mouths to prevent them from eating grass or stalks belonging to private individuals along the route they had been traveling. According to our sages (Bereshit Rabbah 60,8) on
ויתן תבן ומספוא, Rabbi Acha concludes that mundane conversation of men such as Avraham’s servant Eliezer is esteemed more highly by G’d (the Torah) than the learned discussion of Torah by the children of the patriarchs; he derives this from the inordinate amount of detail provided by the Torah to the minutiae of the story of Eliezer at the well. On the other hand, basic legislation in the Torah concerning ritual impurity is often only hinted at by a letter here or an extra word elsewhere in the text. The same scholar continues: the washing of the feet of the servants of our patriarchs ranks as more worth reporting than details of the impurities of certain creepers and if the blood of such creepers confers ritual impurity similar to their bodies. This goes so far that the greatest scholars were not able to resolve their understanding of these rules by reference to what is actually written in the text of the Torah.
Eliyahu Munk, HaChut Hameshulash · Licence: CC-BY · Commentaire complet sur Sefaria