No está permitido atrapar (ein ovsin) un camello ["ovsin" — hacer un avus (un pesebre) en su estómago] (en Shabat), y no está permitido rellenarlo [para meter la comida en su garganta —menos que "ovsin"], pero se le permite poner comida en su boca [en un lugar donde pueda devolverla]. Y no está permitido engordar (ein mamrim) terneros ["mamrim", como en (Isaías 1:11): "vechelev meri'im" ("y la grasa de las bestias engordadas"), pegando la comida detrás de la garganta, en un lugar donde el animal no puede devolvérselo], pero se le permite llevarse comida a la boca. Y está permitido meter comida en la boca de las gallinas [en un lugar donde puedan devolverla]. Y está permitido colocar agua en su hash, pero no está permitido amasarla [en el agua]. Y no está permitido colocar agua antes que las abejas, [no le incumbe alimentarlas, ya que salen y comen en el campo, y hay agua disponible para ellos en los pantanos], ni antes que las palomas en el corral. Pero está permitido colocarlo ante gansos y gallinas y ante palomas duras, [que son domesticadas en casas, llamadas así por el Rey Hordos (Herodes), que las crió en su palacio].
Midrash Tanchuma
(Numb 28:2:) “Guard to offer it to Me at its set time.” This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” Another interpretation (of Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat [it[?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’” (Numb. 28:3:) “And you shall say to them, ‘This is the burnt offering which you shall offer to the Lord: two yearling lambs without blemish.’” Not two simultaneously, but (as in vs. 4), “The one lamb you shall offer in the morning, and the second lamb you shall offer at twilight.” R. Judah bar Simon said, “None ever lodged in Jerusalem with sin on their hands.37Numb. R. 21:21. How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day.” In any case none lodged in Jerusalem with sin on their hands, as stated (in Is. 1:21), “righteousness lodges38Although the biblical context requires a past tense for this verb, the sense of the midrash assumes a present or a future. Such a translation also fits the later use of the imperfect tense used here. there (i.e., in Jerusalem).” The Holy One, blessed be He, said to the Israelites, “In this world you offer shewbread, but in the world to come I will prepare a great table for you, with the idolaters looking on in shame. It is so stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies….” It also says (in Is. 65:13), “Behold, My servants shall eat, [but you shall go hungry]….”
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Bamidbar Rabbah
21 (Numb 28:2) “Guard to offer it to Me at its set time”: This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” (Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.) “But the belly of the wicked is lacking”: That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’”
