(4) Jacob sent messengers ahead to his brother Esau in the land of Seir, the country of Edom, (5) and instructed them as follows, “Thus shall you say, ‘To my lord Esau, thus says your servant Jacob: I stayed with Laban and remained until now; (6) I have acquired cattle, asses, sheep, and male and female slaves; and I send this message to my lord in the hope of gaining your favor.’” (7) The messengers returned to Jacob, saying, “We came to your brother Esau; he himself is coming to meet you, and his retinue numbers four hundred.” (8) Jacob was greatly frightened; in his anxiety, he divided the people with him, and the flocks and herds and camels, into two camps, (9) thinking, “If Esau comes to the one camp and attacks it, the other camp may yet escape.”

(10) Then Jacob said, “O God of my father Abraham’s [house] and God of my father Isaac’s [house], O יהוה, who said to me, ‘Return to your native land and I will deal bountifully with you’! (11) I am unworthy of all the kindness that You have so steadfastly shown Your servant: with my staff alone I crossed this Jordan, and now I have become two camps. (12) Deliver me, I pray, from the hand of my brother, from the hand of Esau; else, I fear, he may come and strike me down, mothers and children alike. (13) Yet You have said, ‘I will deal bountifully with you and make your offspring as the sands of the sea, which are too numerous to count.’”

(23) That same night he arose, and taking his two wives, his two maidservants, and his eleven sons, he crossed the ford of the Jabbok. (24) After taking them across the stream, he sent across all his possessions. (25) Jacob was left alone. And a figure wrestled with him until the break of dawn. (26) When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. (27) Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.” (28) Said the other, “What is your name?” He replied, “Jacob.” (29) Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” (30) Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there. (31) So Jacob named the place Peniel, meaning, “I have seen a divine being face to face, yet my life has been preserved.” (32) The sun rose upon him as he passed Penuel, limping on his hip. (33) That is why the children of Israel to this day do not eat the thigh muscle that is on the socket of the hip, since Jacob’s hip socket was wrenched at the thigh muscle.

THE SINEW OF THE THIGH-VEIN. The meaning of the term gid ha-nasheh (the sinew of the thigh-vein) is known from the tradition received and transmitted to us by the Talmudic sages. No one but those lacking in understanding and knowledge of nature have any doubt as to its definition. The latter interpret gid (sinew) to refer to the penis and hold that nassheh (thigh-vein) comes from the same root as nashim (women).

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. Alternatively, the moral lesson is that just as the gid hanasheh is totally devoid of taste, does not appeal to the palate, so that consuming it would not provide the sinner with any kind of gratification, we are taught not to second-guess G’d’s legislation by treating this commandment as not important.