Il n'est pas permis de gorger (ein ovsin) un chameau ["ovsin" — faire un avus (une mangeoire) dans son estomac] (le Shabbath), et il n'est pas permis de le farcir [de fourrer la nourriture dans sa gorge —moins que "ovsin"], mais il est permis de mettre de la nourriture dans sa bouche [dans un endroit d'où il peut la rendre]. Et il n'est pas permis d'engraisser (ein mamrim) les veaux [«mamrim», comme dans (Esaïe 1:11): «vechelev meri'im» («et la graisse des bêtes grasses»), en collant la nourriture derrière la gorge, dans un endroit où l'animal ne peut pas le rendre], mais il est permis de mettre de la nourriture dans sa bouche. Et il est permis de mettre de la nourriture dans la bouche des poules [à un endroit d'où elles peuvent le rendre.] Et il est permis de mettre de l'eau dans leur hasch, mais il n'est pas permis de le pétrir [dans l'eau]. Et il n'est pas permis de mettre de l'eau devant les abeilles, [il ne lui incombe pas de les nourrir, car elles sortent et mangent dans les champs, et l'eau leur est disponible dans les marais], ni devant les pigeons de la côte. Mais il est permis de le placer devant les oies et les poules et devant les colombes hard'sioth, [qui sont domestiquées dans les maisons, ainsi appelées d'après le roi Hordos (Hérode), qui les a élevées dans son palais.]
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.’”
