![]() ![]() This is why Rambam felt the need to make his point, and this holds true in life generally. However, when we observe a Mitzvah commanded at Sinai the perfect whole that is Hashem’s Torah can be sensed because the commandment exists within the broader framework of Halacha. No Mitzvah has any bearing on another because they were commanded to different people, at different times, under different circumstances. If we start observing the Mitzvot because they were commanded to our forefathers, we are observing Mitzvot in isolation. Rambam in his commentary on the Mishnah insists that, even though this Pasuk prohibits Gid HaNasheh, and God prohibited living flesh (Eiver Min HaChai) to No’ach, and Hashem commanded Avraham to circumcise himself, the source for these Mitzvot is not BeReishit, but rather the revelation at Har Sinai.īut does it really matter where the source for a Mitzvah is? A Mitzvah is a Mitzvah, isn’t it? Rav Lichtenstein says no where a Mitzvah comes from matters. The Pasuk writes, “Al Kein Lo Yochilu VeNei Yisrael Et Gid HaNasheh,” “Therefore the Bnei Yisrael shall not eat the sciatic nerve” (BeReishit 32:33). As a result of this incident, the Bnei Yisrael are commanded never to eat of this nerve. With the Sh’lah in mind, we gain a remarkable insight in what Chazal wanted to say with the term pachim k’tanim, and the connection to the event and din of Gid Hanosheh.In this week’s Parashah, Ya’akov has an altercation with a man who damages his Gid HaNasheh, sciatic nerve (a nerve running the length of the leg). When I said this in Shul, someone pointed out another interesting connection: Chazal say that Yaakov had left the family encampment and gone back to retrieve “Pachim K’tanim.” So there you have pachim again. In a marriage relationship, in particular, one should work to see that his mouth is closed to criticism and his hand is open to give and to receive. This is symbolized by the emblematic Pach Hashemen of Chanukah, which is composed of the same letters as kaph, but in this case the peh is closed and the coph is open. the result was the suffering of Ya’akov and the golus Mitzrayim.īut Klal Yisroel rectified these sins in the time of the Chashmono’im, as the Sh’loh brings from Yosephos, and this rectification was shown by giving the spoils of war to the poor and killing the malshinim, the result was a geulah. So when Yosef brought dibbah ra’ah to Ya’akov, and opened his mouth, and when the brothers took money for selling him- mah betzah.nimkerenu le’yishme’eilim. The malach touched the kaph yerech to put in place a klalah that when the children of Ya’akov are oiver on the chaph and phei that onshim will result. The better way is keeping you hand open in generosity and assistance, and your lips tight, avoiding criticism. In other words, the Gid Hanasheh symbolizes the danger of “loose lips and a tight fist,” being loose lipped and tight fisted. ![]() A closed phei is better, because the greatest maileh is shtikah. An open chaph is better, because it symbolizes a hand, a caph, that is open and gives tzdaka- paso’ach tiftach es yadcha, that is ready to help others. ![]() The letters chaf and phei symbolize the hand and the mouth, and the hand and mouth, too, can either be open or closed. The letters chaf and phei can be open or closed. The Sh’lah in Parshas Vayeishev (not Vayishlach, Vayeishev) in the Drush “Tzon Yosef,”section 12, d’h “ve’inyan vateikah,” says: the malach of Eisav injured Ya’akov by overturning his kaf hayarech.
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