In other words, it was so important to know the reason “why it was prohibited “ that the verse was immediately written, not where it was said) (so much so that, according to the view of the Sages, this verse (of: ““Therefore, the children of Israel must not eat” etc) was said at Sinai, but was inserted in its place (here) to show why this was prohibited to them. Since the Torah endeavors to write the reason of the Parsha This is not a proper “remembrance” to (the general) deliverance etc. (even though these details do not seemingly have a relevance to the general episode and deliverance). (which is just a minute Prat in his manner and particulars regarding the details of the episode of striking Jacob ‘s hip, as aforementioned. Just in the specific detail of the Gid HaNasheh. (the deliverance of Jacob which is a remembrance for the deliverance of Klal Yisroel from the hands of the children of Esau) Therefore, why is the remembrance for such a significant and fundamental event as this, The remembrance for the act of Creation on Shabbat which is through resting from work etc. The remembrance of the Exodus from Egypt on Chag HaPesach, during which we enact that “all the deeds of this night are in a manner of freedom” or
When one makes a “remembrance” to an event or specific thing, the remembrance must resemble the aspect that is being remembered – like, for example: In other words, this deliverance is connected with an aspect of major significance (Klali b’yoteir) regarding the life of Am Yisroel. “in the roots of this Mitzvah, which is a ‘remembrance’ for Yisroel that even though many pains (tzarot) have been endured in galut from the hand of the nations, and from the hands of the children of Esau, we are confident that we will not be destroyed but that our children will forever endure”. Is understood by the Chinuch’s (and other commentators’) explanation that: In other words, this is not just a remembrance of Esau‘s angel striking Jacob‘s hip but also on the entire episode of Jacob‘s struggle (milchama) and deliverance from the angel.Īnd the reason that we make a remembrance specifically on this deliverance –Įven though we find, explicitly in the biblical verses, many miracles and deliverances with Avraham, and also with Jacob himself, yet, notwithstanding this, did not have everlasting - remembrances established for them. “to remember the strength of Jacob and also that G-d performed (a miracle) etc.” “Therefore, the children of Israel must not eat the Gid HaNasheh etc. In the explanation of the reason in the verse: And the reason for this dispute is that according to R’ Yehudah, the angel just struck Yaakov's right hip joint whereas the Sages hold that “he displaced both of them” (“He struck both of them until they were both displaced, and then he rose”. There is a dispute between R’ Yehudah and the Sages whether the prohibition of the gid is observed just on the gid of right hip or also on the gid of the left hip. “the prohibition is only on the tendon of the hip joint: (concerning) fowl – who do not possess a hip joint - their tendon is permissible”
“Therefore, the children of Israel must not eat the Gid HaNasheh which is on the hip joint to this very day because he struck Yaakov's hip joint on the displaced tendon.”Īnd this reason also establishes the particulars of the manner of the prohibition. In the prohibition of the Gid HaNasheh (displaced tendon/nerve), the Torah also explains the reason for the prohibition: (5747) The remembrance to the deliverance of Jacob from the angel (which shows the deliverance of Bnei Yisroel from the afflictions of Galut - Chinuch Mitzvah 3) is fixed in the (prohibition of) eating the Gid HaNasheh (sciatic nerve) which is only a part of the episode.Įxplanation of the advantage in the specifics of Hashgacha Pratis (Divine Providence) of the Jewish people compared to the Divine Providence of other creations.ġ.
Vol 30.22 - Vayishlach 1 Spanish French Audio Video
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