Daf 170b (דַּף ק״ע ע״ב)

Come and see (תָּא חֲזֵי), while the day is still darkened (בְּעוֹד דְּאִתְחֲשַׁךְ יְמָמָא), and the light is hidden (וְאִתְכַּסְיָא נְהוֹרָא), and morning approaches (וְאָתֵי צַפְרָא), the illumination begins little by little (יִתְנְהִיר בְּקַדְמִיתָא זְעֵיר זְעֵיר), until the light increases appropriately (עַד דְּיִתְרַבֵּי נְהוֹרָא כְּדְקָא יְאוּת). For as soon as Kudsha Berikh Hu awakens to illuminate Knesset Yisrael (דְּהָא כֵּיוָן דְּקוּדְשָׁא בְּרִיךְ הוּא יִתְעַר לְאַנְהָרָא לָהּ לִכְנֶסֶת יִשְׂרָאֵל), He first illuminates like the dawn, which is darkened (יִתְנְהִיר בְּקַדְמִיתָא כְּמוֹ שָׁחַר דְּאִיהִי אוּכְמָא). Afterward, "fair as the moon" (וּלְבָתַר יָפָה כַלְּבָנָה), and afterward, "clear as the sun" (וּלְבָתַר בָּרָה כַּחַמָּה), and finally, "awesome as bannered hosts," as stated previously (וּלְבָתַר אֲיֻמָּה כַּנִּדְגָּלוֹת כְּמָה דְאִתְּמָר).

And come and see (וְתָּא חֲזֵי), once the dawn ascended (כֵּיוָן דְּאִסְתַּלִיק צַפְרָא), for it does not say "when dawn arrived" (דְּהָא לָא כְּתִיב כִּי בָא הַשָּׁחַר), but rather "when dawn ascended" (אֶלָּא כִּי עָלָה). For at the moment when dawn arrives (דְּהָא בְּזִמְנָא כִּי בָא הַשָּׁחַר), then that minister was empowered and harmed Ya'akov (כְּדֵין אִתְתַּקַּף הַהוּא מְמַנָּא וְאַכִּישׁ לֵיהּ לְיַעֲקֹב). Because that minister harmed Ya'akov, strength was given to Esau to be empowered (בְּגִין דְּהַהוּא מְמַנָּא אַכִּישׁ לְיַעֲקֹב לְמֵיהַב תַּקִּיפוּ לְאִתַתַּקָּפָא לְעֵשָׂו). But when the dark of dawn lifted (וְכַד סָלִיק הַהוּא אוּכְמָא דְּשָׁחַר), and the illumination appeared and Ya'akov was strengthened (וְאִתְחֲזֵי אֲתָא נְהוֹרָא וְאִתְתַּקַּף יַעֲקֹב), then was the time to illuminate him (דְּהָא כְדֵין מָטָא זִמְנֵיהּ לְאִתְנְהָרָא). What is written? "The sun rose for him as he passed Penuel, and he limped upon his thigh" (מַה כְּתִיב וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת פְּנוּאֵל וְהוּא צוֹלֵעַ עַל יְרֵכוֹ). "The sun rose for him" (וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ), because then it was the time for illumination (דְּהָא כְּדֵין זִמְנָא לְאִתְנָהָרָא).

"And he limped upon his thigh" (וְהוּא צוֹלֵעַ עַל יְרֵכוֹ). Then it is a hint (כְּדֵין אִיהוּ רֶמֶז) that while Israel is in exile (דְּהָא בְּעוֹד דְּיִשְׂרָאֵל בְּגָלוּתָא) and suffering pains and sorrows and many evils (וְסָבְלִין כְּאֵבִין וְצַעֲרִין וְכַמָּה בִּישִׁין), when the day becomes illuminated for them and rest arrives (כַּד אִתְנְהִיר לוֹן יְמָמָא וְיֵיתֵי לוֹן נַיְיחָא), then they will contemplate and feel pain within themselves (כְּדֵין יִסְתַּכְּלוּן וְיִכְאֲבוּן בְּגַרְמַיְיהוּ), from the many evils and pains they have suffered (מִכַּמָּה בִּישִׁין וְצַעֲרִין דְּסָבְלוּ), and they will wonder about themselves (וְיִתְמְהוּ עֲלַיְיהוּ).

For this reason it says, "The sun rose for him" (בְּגִין כָּךְ וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ), because that is the time of rest (דְּהַהוּא זִמְנָא דְנַיְיחָא), and then "he limped upon his thigh" (וְהוּא צוֹלֵעַ עַל יְרֵכוֹ), feeling pain and distress within himself over what had passed (אִתְכָּאַב וְצָעֵיר גַּרְמֵיהּ עַל מַה דְּעֲבַר). And when the darkness of dawn departed (וְאִיהוּ כַּד אִסְתַּלַּק קַדְרוּתָא דְּשַׁחֲרָא), then Ya'akov became empowered and united within himself (כְּדֵין אִתְתַּקַּף וְאִתְאֲחִיד בֵּיהּ). For when his opponent’s strength weakened (דְּכַד אִתְחַלַּשׁ חֵילֵיהּ), since his dominion is only at night (דְּלֵית לֵיהּ שׁוּלְטָנוּתָא אֶלָּא בְּלֵילְיָא), Ya'akov’s dominion is by day (וְיַעֲקֹב שָׁלְטָנוּתֵיהּ בִּימָמָא). Therefore he said (וְעַל דָּא אָמַר), "Send me away, for dawn has ascended" (וַיֹּאמֶר שַׁלְחֵנִי כִּי עָלָה הַשָּׁחַר), because now I am standing in your authority (דְּהָא אֲנָא בִּרְשׁוּתְךָ קָאִימְנָא). And so it was stated and explained (וְהָא אִתְּמָר וְאוּקְמוּהָ). Therefore the children of Yisrael do not eat the sciatic tendon, etc., because he touched the hollow of Ya'akov’s thigh in the sciatic tendon. (עַל כֵּן לֹא יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה וְגוֹ', כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה) (Bereshit 32).

For even for benefit it is forbidden—even to give it to a dog. (דַּאֲפִילּוּ בַּהֲנָאָה אֲסִיר, וַאֲפִילּוּ לְיְהָבֵיהּ לְכַלְבָּא). And why is it called “Gid haNasheh”? That is, a tendon which causes men to forget the service of their Master, and there the evil inclination dwells. (וְאַמַּאי אִקְרֵי גִּיד הַנָּשֶׁה כְּלוֹמַר, גִּיד דְּאִיהוּ מְנַשֶּׁה לִבְנֵי נָשָׁא לְפוּלְחָנָא דְּמָארֵיהוֹן, וּתְמַן הוּא יֵצֶר הָרַע רְבִיע). And since it clung to Ya'akov, it did not find a place where it could overpower him—for all the limbs of the body assisted Ya'akov, and all were strong, and there was no weakness in them. (וּכְיוֹן דְּאִתְדַּבֵּק עִם יַעֲקֹב לָא אַשְׁכַּח אַתְרָא דְּיָכֵיל לְאִתְגַּבְּרָא עֲלֵיהּ דְּיַעֲקֹב, בְּגִין דְּכָל שֵׁיפֵי גּוּפָא סַיְעֵי לְיַעֲקֹב, וְכֻלְּהוֹ הֲווֹ תַּקִּיפִין וְלָא הֲווֹ בְּהוֹן חוּלְשָׁא). What did he do? He struck the hollow of his thigh, at Gid haNasheh—with his weapon, which is the evil inclination, for that is its weapon and its place; and from there the evil inclination enters man. (מַה עֲבַד וַיִּגַּע בְּכַף יְרֵכוֹ בְּגִיד הַנָּשֶׁה, בְּזִינֵיהּ בְּיֵצֶר הָרַע דְּאִיהוּ זִינֵיהּ וְאַתְרֵיהּ, וּמִתַּמָּן אֲתֵי יֵצֶר הָרַע עַל בְּנֵי נָשָׁא). And because of this, the Orayta says: The children of Yisrael shall not eat the Gid haNasheh. (וּבְגִין כָּךְ אָמְרָה אוֹרַיְּיתָא: לֹא יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה). As the Friends said: In the limbs of a man which are alluded to Above—if they are good, they correspond to good; if they are bad, they correspond to bad. (כַּמָּה דְּאָמְרוּ חַבְרַיָּיא, בְּשֵׁיפִין דְּבַר נָשׁ דְּרָמִיז לְעֵילָּא אִי טַב, טַב, וְאִי בִישׁ, בִישׁ). And because of this, every limb reinforces its counterpart. (וּבְגִין כָּךְ כָּל שֵׁיפָא מְתַקֵּף שֵׁיפָא). Surely, Gid haNasheh strengthens the evil inclination, for it is its weapon; and Yisrael may not eat it, for they are not from its side or of its weapon. (וַדַּאי גִּיד הַנָּשֶׁה מְתַקֵּף לְיֵצֶר הָרַע, דְּהוּא זִינֵיהּ; וּבְנֵי יִשְׂרָאֵל לָא יֹאכְלוּ לֵיהּ, דְּלָאו אִינּוּן מִסִּטְרֵיהּ וּמִזִּינֵיהּ).

But the nations who serve idolatry—they eat it, for it is from the side and the weapon of their angel, who is Sama’el, in order to empower their hearts. (אֲבָל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה יֹאכְלוּ לֵיהּ, דְּאִיהוּ מִסִּטְרָא וּמִזִּינָא דְּמַלְאָכָא דִילְהוֹן דְּאִיהוּ סַמָּאֵ״ל, בְּגִין לְתַקְּפָא לְבָהוֹן). For in man there are 248 limbs corresponding to the 248 commandments of the Orayta which are given to be fulfilled, and corresponding to the 248 angels in whom the Shekhinta is clothed, and whose names are like the Name of their Master. (דְּאִית בְּבַר נָשׁ רַמַ״ח שֵׁיפִין לְקַבֵּל רַמַ״ח פִּקּוּדִין דְּאוֹרַיְּיתָא דְּאִינוּן לְמֶעְבַּד אִתְיְהִיבוּ, וּלְקַבֵּל רַמַ״ח מַלְאֲכִין דְּאִתְלַבְּשָׁת בְּהוֹן שְׁכִינְתָּא, וּשְׁמָא דִילְהוֹן כִּשְׁמָא דְּמָארֵיהוֹן). And in man there are 365 sinews corresponding to the 365 prohibitive commandments, which are given not to be done, and corresponding to the 365 days of the year. (וְאִית בְּבַר נָשׁ שֶׁסָ"ה גִּידִין, וּלְקַבֵּלְהוֹן שֶׁסָ"ה פִּקּוּדִין דְּלָאו אִינוּן אִתְיְהִיבוּ לְמֶעְבַּד, וּלְקַבֵּל שֶׁסָ"ה יוֹמֵי שָׁתָא). And behold, the Ninth of Av is one of them—it corresponds to Sama’el, who is one of those 365 angels (Some say: days). (וַהֲא תִּשְׁעָה בְּאָב חַד מִנְּהוֹן, דְּאִיהוּ לְקַבֵּל סַמָּאֵ״ל, דְּאִיהוּ חַד מֵאִינוּן שֶׁסָ״ה מַלְאֲכִין (נ״א: יוֹמִין)). And because of this the Orayta said: The children of Yisrael shall not eat the Gid haNasheh. (וּבְגִין כָּךְ אָמְרָה אוֹרַיְּיתָא: לֹא יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה).

You might say: This alludes to the Ninth of Av, on which they do not eat and do not drink. (אֵ"ת: לְאַסְגָּאָה תִּשְׁעָה בְּאָב דְּלָא אָכְלִין בֵּיהּ וְלָא שָׁתִין). And because of this, Kudsha Berikh Hu saw all, and hinted through them a remez regarding Ya'akov: And a man wrestled with him throughout the days of the year and all the limbs of Ya'akov—and he did not find except that Gid haNasheh. (וּבְגִין כָּךְ חֲזָא קוּדְשָׁא בְּרִיךְ הוּא כָּלָא, וְנִרְמַז בְּהוֹן רֶמֶז לְיַעֲקֹב: וַיֵּאָבֵק אִישׁ עִמּוֹ בְּכָל יוֹמֵי שָׁתָא וּבְכָל שֵׁיפִין דְּיַעֲקֹב, וְלָא אַשְׁכַּח בַּר מֵהַהוּא גִּיד הַנָּשֶׁה). Immediately the strength of Ya'akov weakened, and in the days of the year was found the day of the Ninth of Av, on which strength was seized, and judgment decreed upon us, and the Temple destroyed. (מִיַּד תָּשַׁשׁ חֵילֵיהּ דְּיַעֲקֹב, וּבְיוֹמֵי שָׁתָא אַשְׁכַּח יוֹם תִּשְׁעָה בְּאָב — דְּבֵיהּ אִתְתַּקֵּף וְאִתְגַּזַּר דִּינָא עֲלַנָא וְאִתְחֲרַב בֵּיהּ מִקְדְּשָׁא). And whoever eats on the Ninth of Av, it is as if he eats the Gid haNasheh. (וְכָל מַאן דְּאָכֵיל בְּתִשְׁעָה בְּאָב, כְּאִלּוּ אָכֵיל גִּיד הַנָּשֶׁה). Rabbi Ḥiyya said: Had the strength (some say: the place) of Ya'akov not been weakened, Ya'akov would have prevailed against him, and the strength of Esav would have been broken above and below. (רַבִּי חִיָּיא אָמַר: אִילּוּלֵי לָא אִתְחַלַּשׁ חֵילָא (נ״א: דְּאַתְרָא) דְּיַעֲקֹב אִתְקַיֵּים יַעֲקֹב לְגַבֵּיהּ, וְאִתְבַּר חֵילָא דְּעֵשָׂו לְעֵילָּא וּלְתַתָּא).