The remainder of the gid which is above the socket or below the socket - and similarly, the fat which is on the gid - are forbidden only according to Rabbinic decree. The Rambam however, writes that biblically only the gid is forbidden to be eaten:Īccording to Scriptural Law, only on the hip socket is forbidden How interesting then - that we, in the Jewish tradition, also have a tendon that is representative of one of our historys greatest battles: the gid hanasheh. Many Git commands accept both tag and branch names, so creating this branch may cause unexpected behavior. But that does not mean that it was given by our Sages, and has no foundation in the Torah, because the posuk clearly says it. Does the rule of chatzi shiur assur min hatora apply to gid hanasheh MORE FROM THIS: SPEAKER. A tag already exists with the provided branch name. We do not eat it, and according to Sforno, this is to uphold the symbolic meaning to it. על כן לא יאכלו בני ישראל, in order to ensure that the damage inflicted to Yaakov’s offspring as predicted by the angel should be kept to a minimum as long as they remind themselves of the symbolic meaning of that injury suffered by Yaakov during his nocturnal encounter with this angel. Therefore the children of Yisra᾽el eat not of the sinew of the vein, which is upon the hollow of the thigh, to this day: because he touched the hollow of Ya῾aqov’s thigh in the sinew of the vein. Rembrandt - Jacob Wrestling with the Angel - Google Art Project.jpg 4,000 × 4,771 13. Is that so? Let's have a look in Bereishis 32:33, the posuk that deals with this. Category:Gid hanasheh - Wikimedia Commons Help Category:Gid hanasheh From Wikimedia Commons, the free media repository Media in category 'Gid hanasheh' This category contains only the following file. Never issued a law in the tanakh**, regarding consuming Gid hanasheh. Indeed, the verse later on informs us that Yaakov’s limp healed at a certain stage, allowing him to walk fully. Gid hanasheh was merely a custom, **they just decided to do so, G-d By placing the gid hanasheh off-limits for consumption by Yaakov’s children, the Torah is providing us with a reminder of the gap we should be looking to close, developing the connection between our lives and the Throne of Glory. Rav Moshe answers that the formulation of this Mitzvah as an inaction is the Torah’s way of teaching us that we should never look towards challenges in life. Some people claim that without the Oral Torah, all that we can getįrom the story of Jacob in Genesis 32, is that Israelites avoiding the Gid HaNasheh is a Sheiv Ve’Al Ta’aseh, a commandment entailing passive inaction, yet all of the miracles mentioned in the story involve actions.
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