The
Sinew
of
the
Thigh-Vein
99)
“Therefore,
the
children
of
Israel
do
not
eat
the
tendon
of
the
thigh.”
It
is
even
forbidden
enjoy
it,
and
is
even
forbidden
to
give
it
to
a
dog.
And
why
is
it
called,
“the
thigh-vein”?
It
is
because
it
causes
to
forget,
deflecting
people
from
the
work
of
their
Creator,
and
there
lays
the
evil
inclination.
100)
And
since
the
angel
struggled
with
Jacob,
he
did
not
find
a
place
in
his
body
where
he
could
overcome
Jacob,
since
all
of
the
organs
in
Jacob’s
body
assisted
him,
since
they
were
all
strong
and
there
was
no
weakness
in
them,
and
the
shell
grips
only
to
a
place
of
dearth
and
weakness.
“…he
touched
the
hollow
of
Jacob's
thigh,
…the
sinew
of
the
thigh”—his
kind,
the
evil
inclination,
and
there
is
the
place
of
the
evil
inclination.
From
there
the
evil
inclination
comes
unto
people.
Since
the
sinew
of
the
thigh-vein
is
the
place
of
the
evil
inclination,
which
is
the
kind
of
the
angel
Sam,
he
thus
had
the
power
to
grip
there.
101)
This
is
why
the
Torah
said,
“Therefore
the
children
of
Israel
eat
not
the
sinew
of
the
thigh-vein.”
And
for
this
reason,
any
eating
of
an
animal’s
organ
strengthens
its
corresponding
organ
in
the
one
who
eats.
Certainly,
the
sinew
of
the
thigh-vein
strengthens
the
evil
inclination,
which
is
his
kind.
The
children
of
Israel
do
not
eat
it,
since
they
are
not
of
its
side
and
of
its
kind,
but
the
idol
worshipping
nations
do
eat
it
because
they
are
from
the
side
and
the
kind
of
their
angel,
Sam,
and
he
strengthens
their
hearts.
102)
There
are
248
organs
in
a
man,
corresponding
248
Mitzvot
[commandments]
in
the
Torah,
which
were
given
to
do,
and
corresponding
248
angels,
in
which
the
Shechina
has
been
clothed,
and
whose
name
is
as
the
name
of
their
Master.
103)
And
there
are
365
tendons
in
a
man,
corresponding
365
Mitzvot,
which
were
not
given
to
do,
which
the
thigh-vein
sinew
is
one
of
them,
and
corresponding
to
the
365
days
of
the
year,
in
addition
to
the
ten
penitential
days,
which
the
ninth
of
Av
[eleventh
month
in
the
Hebrew
calendar]
is
one
of
them.
This
corresponds
to
the
angel,
Sam,
who
is
one
of
the
365
angels
that
control
the
365
days
of
the
year.
It
turns
out
that
the
ninth
of
Av
among
the
365
days
of
the
year
and
the
thigh-vein
sinew
in
the
365
tendons
are
one
discernment.
This
is
why
the
Torah
said,
“the
children
of
Israel
eat
not
ET
[the]
sinew
of
the
thigh-vein.”
ET
[acronym
of
the
Hebrew
letters
Aleph-Tav]
includes
the
ninth
of
Av,
when
a
person
neither
eats
nor
drinks,
since
it
is
the
same
discernment
as
the
thigh-vein
sinew.
104)
This
is
why
the
Creator
saw
everything.
And
an
inkling
for
Jacob
is
implied
in
the
words,
“and
a
man
struggled
with
him,”
during
all
the
days
of
the
year
and
all
of
Jacob’s
organs.
But
it
did
not
find
a
place
to
hold
except
in
the
thigh-vein
sinew,
and
Jacob’s
strength
promptly
faded.
In
the
days
of
the
year,
it
found
the
ninth
of
Av,
in
which
Sam
prevailed
and
we
were
sentenced,
and
the
Temple
was
ruined.
And
anyone
who
eats
on
the
ninth
of
Av
it
is
as
though
he
eats
the
thigh-vein
sinew.
And
had
the
strength
of
Jacob’s
thigh
not
weakened,
Jacob
could
have
overcome
it,
and
Esau’s
strength
would
break
above
and
below.
105)
It
is
written,
“And
there
hath
not
arisen
a
prophet
in
Israel
such
as
Moses.”
What
differs
Moses
from
the
rest
of
the
prophets
in
the
world?
Moses
looked
in
the
illuminating
mirror,
ZA,
and
the
rest
of
the
prophets
looked
only
in
a
mirror
that
was
not
illuminating,
the
Nukva.
Moses
heard
the
prophecy,
stood
on
his
feet,
and
his
strength
grew.
He
knew
things
for
certain,
as
it
is
written,
“manifestly,
and
not
in
riddles.”
The
rest
of
the
prophets
fell
on
their
faces
during
prophecy
and
their
strength
weakened;
they
could
not
fully
clarify
the
matter,
for
as
it
is
written,
“because
he
touched
the
hollow
of
Jacob's
thigh,
…
and
he
limped
upon
his
thigh.”
This
is
so
because
the
prophecy
is
from
Netzah
and
Hod
of
ZA,
which
are
the
two
thighs.
Since
the
thigh
was
blemished,
their
prophecy
was
not
sufficiently
lucid.
106)
And
all
these
prophets
could
not
perceive
what
the
Creator
was
going
to
do
to
Esau,
except
for
Prophet
Obadiah
[Hebrew:
Ovadiah],
who
was
a
proselyte
who
came
from
the
side
of
Esau.
He
thoroughly
understood
in
the
matter
of
Esau
and
his
strength
did
not
fade,
as
it
is
written
in
the
book
Obadiah.
107)
And
the
strength
of
the
rest
of
the
prophets
faded
and
they
could
not
stand
and
perceive
matters
properly
and
thoroughly.
This
is
so
“because
he
touched
the
hollow
of
Jacob's
thigh,
even
in
the
sinew
of
the
thigh-vein,”
which
took
and
sucked
out
all
of
the
thigh’s
strength.
This
is
why
the
strength
of
the
thigh
was
broken,
and
he
remained
“limped
upon
his
thigh,”
since
all
the
prophets
of
the
world
could
not
attain
and
endure
it.
108)
When
one
who
studies
Torah
has
none
to
support
him,
none
to
toss
money
for
produce
into
his
pocket,
to
strengthen
him,
this
is
why
the
Torah
is
forgotten
in
every
generation.
The
strength
of
the
Torah
wanes
further
every
day,
for
those
who
engage
in
the
Torah
do
not
have
what
to
rely
on,
as
it
is
written,
“he
limped
upon
his
thigh.”
They
do
not
give
strength
and
support
to
the
disciples
of
the
wise
so
they
can
engage
in
Torah.
For
this
reason,
the
evil
Malchut
strengthens
every
day.
How
much
has
this
sin
caused?
And
because
the
Torah,
which
is
ZA,
has
no
one
to
properly
support
her,
the
supports
of
ZA—Netzah
and
Hod
of
ZA—grew
weak,
and
cause
the
primordial
serpent,
which
has
no
shins
or
legs
to
stand
on,
to
prevail.
109)
“And
the
Lord
God
said
to
the
serpent,
‘On
your
belly
you
will
walk,’”
since
his
supports
were
broken
and
his
legs
chopped
off,
and
he
has
nothing
to
stand
on.
So
are
Israel:
if
they
do
not
want
to
rely
on
the
Torah,
to
provide
for
disciples
of
wise,
who
engage
in
the
Torah,
they
give
the
serpent
support
and
shins
to
stand
on
and
be
strengthened
in.
This
is
so
because
the
Sitra
Achra
is
built
of
deficiency
in
the
Kedusha
[holiness].
110)
How
much
deceit
and
cunningness
did
that
rider
of
the
serpent,
Sam,
devise
against
Jacob
on
that
night?
It
is
because
he
knew,
as
it
is
written,
“The
voice
is
the
voice
of
Jacob,
but
the
hands
are
the
hands
of
Esau,”
for
if
the
voice
of
Jacob—the
voice
of
Torah—ceases,
then
the
strength
is
given
to
the
hands—the
hands
of
Esau.
Hence,
he
looked
to
all
sides
to
harm
Jacob
and
to
cease
the
voice
of
Torah.
111)
But
he
saw
him
strong
in
every
way.
He
saw
the
arms,
Hesed
and
Gevura,
called
“Abraham”
and
“Isaac,”
which
are
strong.
He
saw
the
body,
Jacob,
who
unites
the
two
arms
and
strengthens
between
them.
And
the
saw
the
power
of
his
Torah,
that
he
was
powerful
in
every
way.
Then
“he
saw
that
he
did
not
prevail
against
him.”
What
did
he
do?
He
promptly
“touched
the
hollow
of
his
thigh,”
meaning
the
supports
of
the
Torah,
for
he
schemed
against
him.
He
said
that
since
the
supports
of
the
Torah
were
broken,
the
Torah
will
promptly
become
unable
to
strengthen
further,
and
then
what
their
father
said,
“The
voice
is
the
voice
of
Jacob,
but
the
hands
are
the
hands
of
Esau”
will
come
true.
And
as
it
is
written,
“And
it
shall
come
to
pass,
when
you
become
restless,
that
you
shall
break
his
yoke
from
your
neck.”
112)
This
is
how
he
schemed
against
Jacob,
since
Esau
grew
stronger,
to
break
the
power
of
his
Torah.
And
when
he
saw
that
he
could
not
harm
his
Torah,
he
weakened
the
strength
of
those
who
support
the
learners
of
Torah,
since
if
there
is
no
one
to
support
the
learners
of
Torah,
the
voice
will
not
be
the
voice
of
Jacob,
and
the
hands
will
be
the
hands
of
Esau.
113)
And
when
Jacob
saw
that,
when
the
day
broke,
he
attacked
him
and
prevailed
over
him
until
he
blessed
him
and
thanked
him
for
the
blessings,
and
told
him,
“Thy
name
shall
be
called
no
more
Jacob,
but
Israel.”
“…no
more
Jacob”
indicates
deceit,
as
it
is
written,
“for
he
hath
supplanted
me
these
two
times,”
since
if
Israel
is
in
pride
and
power,
there
is
none
who
can
defeat
you,
since
the
name
“Israel,”
indicates
authority
and
pride,
as
it
is
written,
“for
thou
hast
striven
with
God
and
with
men,
and
hast
prevailed.”
114)
Several
armies
spread
to
each
side
from
this
serpent,
and
they
exist
in
the
world
among
people.
And
they
need
to
maintain
that
thigh-vein
sinew
because
even
though
the
rider
on
the
serpent,
Sam,
comes
near
him,
he
exists
and
persists
in
the
color,
and
does
not
break.
It
is
known
that
320
sparks
fell
in
the
breaking
of
the
vessels
in
the
world
of
Nekudim.
These
are
ten
Sefirot,
and
in
each,
thirty-two
discernments
broke.
There
are
eight
Melachim
[Kings]:
Daat,
HGT,
NHYM.
In
each
of
them
are
four
phases,
HB
TM,
thus
thirty-two.
And
ten
times
thirty-two
are
320
in
Gematria.
The
first
nine
in
them
are
sorted
and
corrected
by
the
Emanator,
who
built
the
four
worlds
ABYA
from
them,
and
through
the
righteous
in
keeping
Torah
and
Mitzvot,
which
are
nine
times
thirty-two,
which
are
248
in
Gematria.
But
their
last
Sefira,
Malchut,
which
consists
of
thirty-two
phases,
as
well,
remained
unsorted
within
the
shells,
and
cannot
be
sorted
and
corrected
during
the
6,000
years.
This
is
why
it
is
called,
“the
stony
heart,”
since
it
is
forbidden
to
sort
out
from
her
unless
one
is
very
cautious
to
sort
only
the
248
sparks.
Thus,
during
the
6,000
years,
it
is
sorted
by
itself,
without
any
act
from
below.
And
then
it
is
said
about
her,
“I
will
take
away
the
stony
heart”
from
your
flesh,
which
is
the
thirty-two
phases
in
the
vessel
of
Malchut
that
broke
and
clothed
in
the
shells.
Thus,
the
correction
is
only
in
the
hands
of
the
Emanator,
not
in
the
hands
of
man.
It
is
known
that
there
is
World,
Year,
Soul
in
everything.
In
the
stony
heart,
too,
there
are
World,
Year,
Soul.
World
is
the
primordial
serpent,
which
Sam
rode;
Year—the
ninth
of
Av;
and
Soul—the
thigh-vein
sinew.
It
is
written,
“And
he
saw
that
he
did
not
prevail
against
him.”
This
was
because
Jacob
was
complete
with
all
248
sparks,
which
he
has
completely
corrected.
Then,
“he
touched
the
hollow
of
his
thigh,”
the
sinew
of
the
thigh,
since
this
was
not
yet
sorted.
And
for
this
reason,
“and
the
hollow
of
Jacob's
thigh
was
strained,”
since
as
Sam
has
the
power
to
ride
the
serpent,
he
also
has
the
power
over
the
thigh-vein
sinew,
for
they
are
one
discernment—one
is
in
World
and
the
other
is
in
Soul.
It
is
said,
“And
a
man
struggled
with
him,”
throughout
the
year
and
in
all
of
Jacob’s
organs,
meaning
“year”
and
“soul.”
Yet,
he
did
not
find
a
place
to
grip,
except
for
that
thigh
sinew,
and
Jacob’s
strength
immediately
waned.
During
the
days
of
the
year,
he
found
the
day
of
the
ninth
of
Av.
is
the
stony
heart
in
Soul,
and
the
ninth
of
Av.
The
sinew
of
the
thigh
is
the
stony
heart
in
the
soul,
and
the
ninth
of
Av
is
the
stony
year
in
the
year.
They
were
still
not
sorted
out
from
among
the
shells,
which
is
why
he
clung
to
them.
This
is
why
it
is
said
that
anyone
who
eats
on
the
ninth
of
Av,
it
is
as
though
he
eats
the
sinew
of
the
thigh.
Eating
means
sorting
from
the
shells.
Since
the
thigh
sinew
is
the
stony
heart,
it
must
not
be
sorted
by
man.
This
is
the
reason
for
the
prohibition
on
eating
on
the
ninth
of
Av,
for
on
that
day,
which
is
the
stony
heart,
sorting
is
forbidden.
Thus,
the
prohibition
of
the
thigh-vein
sinew
and
the
prohibition
on
eating
on
the
ninth
of
Av
are
one
and
the
same.
And
we
must
maintain
that
thigh
sinew,
meaning
although
it
is
forbidden
to
sort
it
and
eat
it,
since
the
shells
cling
to
it,
we
are
still
commanded
to
keep
it
for
the
future,
until
it
is
corrected
by
the
Emanator.
This
is
so
because
even
though
Sam
clung
to
it,
by
doing
so,
he
did
not
cancel
it,
and
it
exists
and
persists
in
a
color,
and
did
not
break.
Although
it
has
no
correction
at
its
very
essence,
there
is
correction
in
its
color.
Its
color,
which
is
black,
consists
of
the
three
colors
of
Kedusha
in
the
first
nine,
and
receives
illumination
and
correction
from
them,
so
it
will
exist
in
a
manner
that
is
suitable
for
sorting
in
the
future.
115)
And
we
should
increase
the
power
of
Kedusha
in
the
world
and
show,
as
it
is
written,
“for
thou
hast
striven
with
God
and
with
men,
and
hast
prevailed.”
And
when
he
sees
that
the
thigh-vein
sinew
did
not
break,
for
it
is
given
illumination
for
sustenance,
and
that
place
is
not
eaten,
since
they
keep
from
eating
it,
meaning
sorting,
then
the
power
and
authority
of
Sam
breaks,
and
he
cannot
harm
the
children
of
Jacob.
This
is
why
we
need
not
allow
the
people
of
the
world
to
eat
it
and
enjoy
it.
116)
For
“he
touched
the
hollow
of
Jacob's
thigh.”
This
is
impurity
since
Sam
defiled
the
thigh
sinew
and
we
must
not
enjoy
an
impure
place
whatsoever,
all
the
more
so
a
place
to
which
that
the
side
of
impurity,
Sam,
drew
near.
And
the
Torah
does
not
say
more,
only
“he
touched,”
as
it
is
written,
“he
touched
the
hollow
of
his
thigh,”
and
as
it
is
written,
“And
whatsoever
the
unclean
person
touches
shall
be
unclean,”
indicating
that
Sam
defiled
that
place
with
his
touch.