Korban Pesach and the Gid HaNasheh

This source sheet serves as a basis for a Chaburah on the interplay between the Mitzvah of eating the Korban Pesach and the prohibition of Gid HaNasheh (GH), the sciatic nerve. Specifically, the tension between the imperatives to both fully roast the Korban Pesach and completely consume its flesh (without leftover) and the prohibition against eating the GH, i.e. a limitation on consuming the entirety of the Korban. This tension between the two directives gives rise to two discussion among the traditional commentators of the Talmud and Halachik Codes.

First, which is the topic of this source sheet, is whether a person must remove the GH prior to roasting the Korban Pesach or can he roast the entire Korban and only remove the GH first when eating the Korban? Second, given the Mitzvah to eat the Korban Pesach why does that not push aside the prohibition against eating the GH (in Talmudic nomenclature: עשה דוחה לא תעשה)?

The source sheet is laid out as follows:

1. We will first layout some of the basic sources for the Mitzvah of Korban Pesach and the prohibition on GH as they relate to this discussion.
2. We will then layout some additional sources that various commentators have found relevant to the discussion.
3. We will then introduce via primary sources, the dispute as to whether one may roast the Korban Pesach with the GH intact.
4. We will then introduce the classical understanding of the party allowing the Korban Pesach to be roasted with the GH intact.
5. We will then, based on the various sources already reviewed, introduce a number of other approaches to the dispute.

*Source sheet note: English Translations unless otherwise noted are from Sefaria. Copies of the Seforim inserted in the source sheet all come from Hebrewbooks.org (highlighting by me).

Any questions, comments or concerns may be addresed to [email protected].

Part 1

Basic Sources

Part 2

Additional Sources

Part 3

The RAMBAM AND RAVAAD

Part 4

The Kesef Mishna's Answer

Part 5

Other Responses

The Bnei Yissasschar

The Bnei Yissasschar asks that according to the Kesef Mishna's answer, HOW did the RAMBAM know that roasting the Korban with the GH is permitted in the first instance rather than simply post facto? While the Bnei Yssasschar does not delve further into the Nosen Ta'am question, he brings a proof that he feels provides a basis for the RAMBAM's permissive ruling.

The Zera Avraham

The Zera Avrohom (collecting correspondence between R' Avraham Luftbar and R Menachem Ziemba) simply posits that it was certainly the case that in Egypt, the original Korban Pesach was roasted fully, including with the GH. It stands to reason that this command did not change in later years and therefore a person was always permitted (and perhaps required) to continue roasting the Korban Peasch with the GH in future years.

The Minchas Yitzchok

The Minchas Yitzchok, with much adoration for the Bnei Yissachar, asks a compelling question. If at the time of the first Pesach in Egypt one was allowed to roast the Korban Pesach with the GH intact, presumably, this also would include the prohibited fats (Cheilev) and yet we find no one who suggests that because it is not listed as a difference between Pesach Mitzrayim and Pesach Doros that one can roast the Korban Pesach with these fats intact. In afct, the Kesef Mishna states that even according to the RAMBAM the Cheilev must be removed prior to roasting the Korban Pesach.

Rather, he says, the RAMBAM can be best understood by the fact that the Halcha states that in order to remove the full GH one must break the edges of the bone. This itself is a prohibited act, specific to the Korban Pesach. Therefore, he says, the RAMBAM understood that it better to roast the Korban Pesach with the GH rather than to break a bone. Rather he suggests, once roasted it will be easier to remove the GH when eating the Korban in a way that will not require you to break a bone.

The Sefas Emes

The Sefas Emes finds support for the RAMBAM from the Gemara we cited to above in Pesachim 83b.

The Chikrei Halachos

The Chikrei Halachos looks to answer the RAMBAM from the Gemara we cited earlier in Chullin 96b that according to the Rambam, roasting meat with a Gid in it does not allow the flavor to spread into the meat itself. The Mishnas Efrayim, on Hilchos Korban Pesach, quotes the Shoel UmEishiv Vol. 4b Siman 204 who independently resolves the Rambam in similar fashion.

The Shaarei Yitzchok

The Shaarei Yitzchok posits that what is really driving the RAMBAM's ruling is the notion that the Korban Pesach cannot be missing any limbs (Mechusar Eiver) when it is being roasted. Further, he says that the GH is considered an Eiver for these purposes. How exactly the GH differs from other forbidden fats which everyone agrees must be removed is not fully answered.

Nonetheless, the distinction he makes is as follows: according to the RAMBAM, there is a separate Mitzvah for the Korban Pesach to be fully roasted (i.e., not missing any limbs). This would include all limbs, even those otherwise prohibited from eating. The Ra'avad, on the other hand, he suggests, views the whole goal of roasting the Korban as being able fulfill the Mitzvah of eating the Korban. Hence, you need only roast those parts that you are allowed to consume--exempting the GH and other prohibited pieces.

The Mishnas Yaavetz

The Mishnas Yaavetz (R' Zolty) posits a similar idea in that the the roasting of the Korban Pesach, according to the RAMBAM, is not simply about how one must eat the Korban. Rather, it is a separate characteristic of the Korban Pesach itself. In other words the Korban Pesach has to be prepared in a certain way and one of the inputs is that it be wholly roasted. What that means for the person eating the Korban is a separate matter and even according to the RAMBAM he agrees you must excise those forbidedn portions. The Ra'avad disagrees and views the roasting as part of Mitzvah of eating the Korban and therefore, there is no need to roast those parts of the animal that are otherwise forbidden.

R' Zolty brings a proof from the Mishna in Zevachim 5:8 that describes the rules governing the Korban Pesach. The Mishnah includes that it must be roasted but does not include eating the Korban Pesach together with Matzoh and Marror. Therefore, he suggests, if the roasting is simply part of the way to eat the Korban than the Mishna should have included the Matzoh and Marror as part of the process. Their absence suggests that roasting the Korban arises from a different perspective--i.e., it is a regulation regarding the Korban itself and not how it is to be eaten.