1The prohibition against partaking of the gid hanasheh1 applies with regard to kosher2 domesticated animals and wild beasts,3 even neveilot and treifot.4 It applies to a fetus5 and to animals that have been consecrated, both those consecrated for sacrifices of which we partake and for sacrifices of which we do not partake. It applies to the gid on the right thigh and that on the left thigh.6 According to Scriptural Law, only the gid on the hip socket is forbidden, as Genesis 32:33 states: “which is on the hip-socket.” The remainder of the gid which is above the socket or below the socket - and similarly, the fat which is on the gid - are forbidden only according to Rabbinic decree.7 There are two giddim. The inner one next to the bone is forbidden according to Scriptural Law. The entire outer one is forbidden by Rabbinic decree.אגִּיד הַנָּשֶׁה - נוֹהֵג בִּבְהֵמָה וְחַיָּה הַטְּהוֹרִין, וְאַפִלּוּ בִּנְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְנוֹהֵג בַּשְּׁלִיל וּבַמֻּקְדָּשִׁין, בֵּין קֳדָשִׁים הַנֶּאֱכָלִין בֵּין קֳדָשִׁים שֶׁאֵינָן נֶאֱכָלִין. וְנוֹהֵג בַּיָּרֵךְ שֶׁל יָּמִין, וּבְיָרֵךְ שֶׁל שְּׂמֹאל. וְאֵין אָסוּר מִן הַתּוֹרָה אֶלָא שֶׁעַל כַּף הַיָּרֵךְ בִּלְבָד, שֶׁנֶּאֱמַר "אֲשֶׁר עַל כַּף הַיָּרֵךְ" (בראשית לב, לג). אֲבָל שְׁאָר הַגִּיד שֶׁלְּמַעְלָה מִן הַכַּף, וְשֶׁלְּמַטָּה עַד סוֹפוֹ, וְכֵן חֵלֶב שֶׁעַל הַגִּיד - אֵינוֹ אָסוּר אֶלָא מִדִּבְרֵי סוֹפְרִים. וּשְׁנֵי גִּידִין הֵן: הַפְּנִימִי הַסָּמוּךְ לָעֶצֶם, אָסוּר מִן הַתּוֹרָה; וְהָעֶלְיוֹן כֻּלּוֹ, אָסוּר מִדִּבְרֵי סוֹפְרִים.
2When a person partakes of the inner gid hanasheh on the socket, he is liable for lashes.8 If he partakes of the fat of the gid, the remainder of the inner gid, or the entire outer one, he is liable for stripes for rebellious conduct.9 What is the measure of which one must partake to be liable? An olive-sized portion. If one ate the entire gid on the socket, one is liable, even though it is less than an olive in size. The rationale is that it is considered as a self-contained entity.10 בהָאוֹכֵל מִגִּיד הַנָּשֶׁה הַפְּנִימִי מִמְּקוֹם שֶׁעַל הַכַּף - לוֹקֶה. וְאִם אָכַל מֵחֶלְבּוֹ, אוֹ מִשְּׁאָר הַגִּיד הַפְּנִימִי, אוֹ מִכָּל הַחִיצוֹן - מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְכַמָּה שִׁעוּר אֲכִילָה? כַּזַּיִת. וְאִם אָכַל הַגִּיד שֶׁעַל הַכַּף כֻּלּוֹ, אַף עַל פִּי שֶׁאֵין בּוֹ כַּזַּיִת - לוֹקֶה, מִפְּנֵי שֶׁהוּא כְּבִרְיָה בִּפְנֵי עַצְמָהּ.
3When a person eats an olive-sized portion of the gid on the right side and an olive-sized portion of the gid on the left side, or he ate two entire giddim even if they are not the size of an olive, he receives 80 lashes. He is given lashes for every gid independently.11 גאָכַל כַּזַּיִת מִגִּיד הַנָּשֶׁה שֶׁל יָּמִין, וְכַזַּיִת מִגִּיד הַנָּשֶׁה שֶׁל שְּׂמֹאל, אוֹ שֶׁאָכַל שְׁנֵי גִּידִים כֻּלָּן, אַף עַל פִּי שֶׁאֵין בָּהֶן כַּזַּיִת - לוֹקֶה שְׁמוֹנִים. וְכֵן הוּא לוֹקֶה, עַל כָּל גִּיד וְגִיד.
4The prohibition against gid hanasheh does not apply with regard to a fowl, because it does not have a round12 hip-socket. Instead, its thigh is long and flat. If there is a fowl whose thigh is shaped like that of the thigh of an animal, i.e., it has a hip-socket, its gid hanasheh is forbidden, but one is not liable for lashes, because of it.דהָעוֹף - אֵין בּוֹ מִשּׁוּם גִּיד הַנָּשֶׁה, מִפְּנֵי שֶׁאֵין לוֹ כַּף יָרֵךְ אֶלָא יְרֵכוֹ עָגוּל. וְאִם נִמְצָא עוֹף שֶׁיְּרֵכוֹ כְּיֶרֶךְ הַבְּהֵמָה שֶׁיֵּשׁ לוֹ כַּף - גִּיד הַנָּשֶׁה שֶׁלּוֹ אָסוּר, וְאֵין לוֹקִין עָלָיו.
Similarly, when there is an animal whose thigh is long like that of a fowl, its gid hanasheh is forbidden, but one is not liable for lashes for it.13 וְכֵן בְּהֵמָה שֶׁכַּף יְרֵכָהּ אָרוּךְ כְּשֶׁל עוֹף - גִּיד הַנָּשֶׁה שֶׁלָּהּ אָסוּר, וְאֵין לוֹקִין עָלָיו.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

5When a person eats the gid hanasheh from a non-kosher domesticated animal or wild beast, he is not liable.14 The rationale is that this prohibition does not apply with regard to a non-kosher animal,15 only with regard to an animal that is entirely permitted. Nor is he considered as one who partook of the remainder of its body, for the gid is not included as meat, as we explained.16 If, however, one partakes of the fat on the gid of a non-kosher animal, it is considered as if one ate from its meat.ההָאוֹכֵל גִּיד הַנָּשֶׁה מִבְּהֵמָה וְחַיָּה הַטְּמֵאִים - פָּטוּר, מִפְּנֵי שֶׁאֵינוֹ נוֹהֵג בַּטְּמֵאָה אֶלָא בַּבְּהֵמָה שֶׁכֻּלָּהּ מֻתֶּרֶת. וְאֵינוֹ כְּאוֹכֵל מִשְּׁאָר גּוּפָהּ, שֶׁאֵין הַגִּידִים מִכְּלַל הַבָּשָׂר, כְּמוֹ שֶׁבֵּאַרְנוּ. וְאִם אָכַל מֵחֵלֶב שֶׁעַל הַגִּיד, הֲרֵי זֶה כְּאוֹכֵל מִבְּשָׂרָהּ.
6When a person partakes of a gid hanasheh from a neveilah, a treifah, or an animal consecrated as a burnt offering, he is liable for two sets of lashes. Since the prohibition17 includes the remainder of its body which was permitted, it also includes the gid and causes another prohibition to be added to it.18 והָאוֹכֵל גִּיד הַנָּשֶׁה שֶׁל נְבֵלָה, אוֹ שֶׁל טְרֵפָה, אוֹ שֶׁל עוֹלָה - חַיָּב שְׁתַּיִם. מִתּוֹךְ שֶׁנִּכְלַל בְּאִסּוּר שְׁאָר גּוּפָהּ שֶׁהָיָה מֻתָּר, נִכְלַל גַּם הַגִּיד וְנוֹסַף עָלָיו אִסּוּר אַחֵר.
7One who removes the gid hanasheh must ferret out all traces of it until nothing remains.19 A butcher’s word is accepted with regard to the gid hanasheh,20 just as it is accepted with regard to forbidden fat. Accordingly, we do not purchase meat from every butcher, only from an upright man who has established a reputation for observance.21 If he slaughters meat himself and sells it, his word is accepted.זהַנּוֹטֵל גִּיד הַנָּשֶׁה - צָרִיךְ לְחַטֵּט אַחֲרָיו, עַד שֶׁלֹּא יִשָּׁאֵר מִמֶּנּוּ כְּלוּם. וְנֶאֱמָן הַטַּבָּח עַל גִּיד הַנָּשֶׁה, כְּשֵׁם שֶׁנֶּאֱמָן עַל הַחֵלֶב. וְאֵין לוֹקְחִין בָּשָׂר מִכָּל טַבָּח; אֶלָא אִם הָיָה אָדָם כָּשֵׁר וּמֻחְזַק בְּכַשְׁרוּת - הוּא שֶׁשּׁוֹחֵט לְעַצְמוֹ, וּמוֹכֵר, וְנֶאֱמָן.
8Where does the above apply? In the Diaspora. In Eretz Yisrael, by contrast, when it is populated entirely by Torah-observant Jews, meat may be purchased from anyone.22 חבַּמֶּה דְּבָרִים אֲמוּרִים? בְּחוּצָה לָאָרֶץ. אֲבָל בְּאֶרֶץ יִשְׂרָאֵל בִּזְמַן שֶׁכֻּלָּהּ לְיִשְׂרָאֵל, לוֹקְחִין מִכָּל אָדָם.
9The following rules apply when a butcher is considered as trustworthy to sell meat, but it is discovered that he sold meat that was neveilah or treifah. He must return the money to its owners.23 He is placed under a ban of ostracism and is removed from his position.24 There is no way that he can correct his act so that people will be allowed to purchase meat from him until he goes to a place where his identity is unknown25 and returns a lost object of significant worth or slaughters an animal for his own self and has it declared treifah although it involves a significant financial loss. For these actions indicate that he certainly repented without any intent to deceive.26 טטַבָּח הַנֶּאֱמָן לִמְכֹּר בָּשָׂר, וְנִמְצָא בְּשַׂר נְבֵלָה אוֹ בְּשַׂר טְרֵפָה - מַחֲזִיר אֶת הַדָּמִים לַבְּעָלִים, וּמְשַׁמְּתִין אוֹתוֹ, וּמַעֲבִירִין אוֹתוֹ. וְאֵין לוֹ תַּקָּנָה לְעוֹלָם לִקַּח מִמֶּנּוּ בָּשָׂר - עַד שֶׁיֵּלֵךְ לִמְקוֹם שֶׁאֵין מַכִּירִין אוֹתוֹ, וְיַחְזִיר אֲבֵדָה בְּדָבָר חָשׁוּב, אוֹ יִשְׁחֹט לְעַצְמוֹ וְיוֹצִיא טְרֵפָה לְעַצְמוֹ בְּמָמוֹן חָשׁוּב; שֶׁוַּדַּאי עָשָׂה תְּשׁוּבָה בְּלֹא הַעֲרָמָה.
10When a person purchases meat and sends it via a common person, the latter’s word is accepted with regard to it. Although he has not established a reputation for Torah observance,27 we do not suspect that he will exchange the meat for a non-kosher cut.28 Even the servants and maidservants29 of the Jews are trusted with regard to such a matter. A gentile, by contrast, is not trusted, for we fear that he will exchange the meat.30 יהַלּוֹקֵחַ בָּשָׂר וּשְׁלָחוֹ בְּיַד אֶחָד מֵעַמֵּי הָאָרֶץ, הֲרֵי זֶה נֶאֱמָן עָלָיו. וְאַף עַל פִּי שֶׁאֵינוֹ מֻחְזָק בְּכַשְׁרוּת, אֵין חוֹשְׁשִׁין לוֹ שֶׁמָּא יַחֲלִיף. וְאַפִלּוּ עַבְדֵי יִשְׂרָאֵל וְאַמְהוֹתֵיהֶן, נֶאֱמָנִין בְּדָבָר זֶה; אֲבָל לֹא גּוֹיִים, שֶׁמָּא יַחֲלִיף.
11The following rule applies when there are ten stores, nine sell kosher meat and one sells neveilot.31 If one purchased meat from one of these stores and did not know which one he purchased from, the meat is forbidden. The rationale is that whenever the presence of a forbidden entity is firmly established, the situation is considered as half and half.32יאעֶשֶׂר חֲנִיּוֹת, תֵּשַׁע מוֹכְרוֹת בְּשַׂר שְׁחוּטָה וְאַחַת מוֹכֶרֶת בְּשַׂר נְבֵלָה, וְלָקַח בָּשָׂר מֵאַחַת מֵהֶן, וְאֵין יָדוּעַ מִמִּי לָקַח - הֲרֵי זֶה אָסוּר; שֶׁכָּל קָבוּעַ כְּמֶחְצָה עַל מֶחְצָה דָמֵי
If, however, meat is found cast away in the street, it is judged according to the majority. For we follow the assumption: Anything that was separated, separated from the majority.33 If the majority of sellers were gentile, the meat is forbidden. If the majority were Jewish, it is permitted.אֲבָל בָּשָׂר הַנִּמְצָא מֻשְׁלָךְ בַּשּׁוּק, הֲלֹךְ אַחַר הָרֹב: אִם הָיוּ רֹב הַמּוֹכְרִין גּוֹיִים, אָסוּר; וְאִם הָיוּ רֹב הַמּוֹכְרִין יִשְׂרָאֵל, מֻתָּר.
12Similarly, when meat is found in the hand of a gentile and it is not known from where he purchased it, if the majority of the sellers of meat were Jewish, it is permitted. This reflects the ruling according to Scriptural Law. Nevertheless, our Sages have already forbidden any meat found in the marketplace or in the possession of a gentile34 even though all the slaughterers and all the sellers are Jewish. Moreover, even if one purchased meat, left it in his house, and it disappeared from one’s sight, it is forbidden35 unless it had a distinguishing mark, he was familiar with it and could recognize it definitely as the piece of meat lost,36 or it was bound and sealed.יבוְכֵן בָּשָׂר הַנִּמְצָא בְּיַד גּוֹי - אִם הָיוּ מוֹכְרֵי הַבָּשָׂר יִשְׂרָאֵל, מֻתָּר. זֶה הוּא דִּין תּוֹרָה. וּכְבָר אָסְרוּ חֲכָמִים כָּל הַבָּשָׂר הַנִּמְצָא, בֵּין בַּשּׁוּק בֵּין בְּיַד גּוֹי - אַף עַל פִּי שֶׁכָּל הַשּׁוֹחֲטִין וְכָל הַמּוֹכְרִין יִשְׂרָאֵל. וְלֹא עוֹד אֶלָא הַלּוֹקֵחַ בָּשָׂר וְהִנִּיחוֹ בְּבֵיתוֹ, וְנֶעְלַם מִן הָעַיִן - אָסוּר, אֶלָא אִם כֵּן הָיָה לוֹ בּוֹ סִימָן, אוֹ שֶׁהָיָה לוֹ בּוֹ טְבִיעוּת עַיִן וְהוּא מַכִּירוֹ וַדַּאי שֶׁהוּא זֶה, אוֹ שֶׁהָיָה צָרוּר וְחָתוּם.
13The following rule applies when one hung a container filled with pieces of meat, the container broke, and the pieces fell to the earth.37 If there is no distinguishing mark on the meat and he was not able to recognize it, it is forbidden. The rationale is that it is possible to say that the meat that was in the container was dragged away by a wild beast or creeping animal and this is other meat.יגתָּלָה כְּלִי מָלֵא חֲתִכּוֹת בָּשָׂר, נִשְׁבַּר הַכְּלִי וְנָפְלוּ הַחֲתִכּוֹת לָאָרֶץ, וּבָא וּמָצָא חֲתִכּוֹת, וְאֵין לוֹ בָּהֶן סִימָן וְלֹא טְבִיעוּת עַיִן - הֲרֵי זֶה אָסוּר; שֶׁאָנוּ אוֹמְרִים: אוֹתוֹ בָּשָׂר גְּרָרַתּוּ חַיָּה אוֹ שֶׁרֶץ, וְזֶה בָּשָׂר אַחֵר הוּא.
14It is permitted to derive benefit from a gid hanasheh.38 Therefore it is permissible for a person to send a thigh which contains a gid hanasheh to a gentile.39 He may give him the entire thigh intact in the presence of a Jew. We do not suspect that the other Jew will partake of this meat before the gid is removed, because its place is recognizable.40 Accordingly, if the thigh was cut into pieces, he should not give it to a gentile in the presence of a Jew, lest the other Jew partake of it.41 ידגִּיד הַנָּשֶׁה מֻתָּר בַּהֲנָאָה. לְפִיכָךְ מֻתָּר לָאָדָם לִשְׁלֹחַ לְנָכְרִי יָרֵךְ שֶׁגִּיד הַנָּשֶׁה בְּתוֹכָהּ, וְנוֹתֵן לוֹ הַיָּרֵךְ שְׁלֵמָה בִּפְנֵי יִשְׂרָאֵל, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יֹאכַל מִמֶּנָּה יִשְׂרָאֵל זֶה, קֹדֶם שֶׁיִּנָּטֵל הַגִּיד - שֶׁהֲרֵי מְקוֹמוֹ נִכָּר. לְפִיכָךְ אִם הָיְתָה הַיָּרֵךְ חֲתוּכָה - לֹא יִתְּנֶנָּה לַגּוֹי בִּפְנֵי יִשְׂרָאֵל, עַד שֶׁיִּטֹּל הַגִּיד; שֶׁמָּא יֹאכַל מִמֶּנָּה יִשְׂרָאֵל.
15Wherever the Torah states: “Do not eat,” “You shall not eat,” 42“They shall not eat,” or “It shall not be eaten,” the intent is that it is forbidden both to partake of or benefit from the forbidden entity43 unless: a) a verse explicitly states otherwise, as it does with regard to a neveilah Deuteronomy 14:21: “Give it to the stranger in your gate and he shall partake of it,” or with regard to forbidden fat Leviticus 7:24: “You may use it for any task”; or b) the Oral Law states explicitly that it is permitted to benefit from it, as is the case with regarding to teeming animals, swarming animals, blood, a limb from a living animal, and the gid hanasheh. For according to the Oral Tradition, it is permitted to benefit from all these prohibited entities, even though it is forbidden to partake of them.טוכָּל מָקוֹם שֶׁנֶּאֱמַר בַּתּוֹרָה 'לֹא תֹאכַל', 'לֹא תֹאכְלוּ', 'לֹא יֹאכְלוּ', 'לֹא יֹאכַל' - אֶחָד אִסּוּר אֲכִילָה וְאֶחָד אִסּוּר הֲנָאָה בְּמַשְׁמַע, עַד שֶׁיְּפָרַט לָךְ הַכָּתוּב, כְּדֶרֶךְ שֶׁפֵּרַט בַּנְּבֵלָה "לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ" (דברים יד, כא); וּבַחֵלֶב שֶׁנֶּאֱמַר בּוֹ "יֵעָשֶׂה לְכָל מְלָאכָה" (ויקרא ז, כד). אוֹ עַד שֶׁיִּתְפָּרֵשׁ בְּתוֹרָה שֶׁבְּעַל פֶּה שֶׁהוּא מֻתָּר בַּהֲנָאָה, כְּגוֹן שְׁקָצִים, וּרְמָשִׂים, וְדָם, וְאֵבֶר מִן הַחַי, וְגִיד הַנָּשֶׁה - שֶׁכָּל אֵלּוּ מֻתָּרִין בַּהֲנָאָה מִפִּי הַקַּבָּלָה, אַף עַל פִּי שֶׁהֵן אֲסוּרִין בַּאֲכִילָה.
16Whenever it is forbidden to benefit from a substance, if a person derives benefit without partaking of it, e.g., he sold or gave to a gentile or gave it to dogs, he is not liable for lashes.44 He should, however, be given stripes for rebellious conduct. The money he received is permitted.45טזכָּל מַאֲכָל שֶׁהוּא אָסוּר בַּהֲנָאָה - אִם נֶהֶנָה וְלֹא אָכַל, כְּגוֹן שֶׁמָּכַר אוֹ נָתַן לַגּוֹי אוֹ לַכְּלָבִים - אֵינוֹ לוֹקֶה; וּמַכִּין אוֹתוֹ מַכַּת מַרְדּוּת, וְהַדָּמִים מֻתָּרִין.
Whenever it is forbidden to partake of a substance, but it is permitted to benefit from it, even though it is permitted to benefit from it, it is forbidden do business with such articles or establish oneself in a profession that involves forbidden entities.46 There is an exception, forbidden fat, for concerning it, it is written: “You may use it for any task.” For this reason, we do not do business with neveilot, treifot, teeming animals, and swarming animals.וְכָל דָּבָר שֶׁאָסוּר בַּאֲכִילָה וּמֻתָּר בַּהֲנָאָה - אַף עַל פִּי שֶׁהוּא מֻתָּר בַּהֲנָאָה, אָסוּר לַעֲשׂוֹת בּוֹ סְחוֹרָה, וּלְכַוֵּן מְלַאכְתּוֹ בִּדְבָרִים אֲסוּרִין. חוּץ מִן הַחֵלֶב, שֶׁהֲרֵי נֶאֱמַר בּוֹ "יֵעָשֶׂה לְכָל מְלָאכָה" (ויקרא ז, כד). לְפִיכָךְ אֵין עוֹשִׂין סְחוֹרָה לֹא בַּנְּבֵלוֹת, וְלֹא בַּטְּרֵפוֹת, וְלֹא בַּשְּׁקָצִים, וְלֹא בָּרְמָשִׂים.
17When a trapper happens upon a non-kosher wild animal, fowl, or fish, and he snares them or he traps both kosher and non-kosher animals, he may sell them. He may not, however, intend to have his profession concern non-kosher species. It is, however, permitted to do business with milk that was milked by a gentile without being observed by a Jew, cheeses made by gentiles, and the like.יזהַצַּיָּד שֶׁנִּזְדַּמְּנוּ לוֹ חַיָּה אוֹ עוֹף וְדָג טְמֵאִין וְצָדָן, אוֹ שֶׁנִּצּוֹדוּ לוֹ טְמֵאִין וּטְהוֹרִין - מֻתָּר לְמָכְרָן. אֲבָל לֹא יְכַוֵּן מְלַאכְתּוֹ לַטְּמֵאִין. וּמֻתָּר לַעֲשׂוֹת סְחוֹרָה בְּחָלָב שֶׁחָלְבוֹ גּוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וּבִגְבִנַּת הַגּוֹיִים, וְכַיּוֹצֵא בָּהֶן.
18This is the general principle: Whenever a prohibition is forbidden by Scriptural Law, it is forbidden to do business with it. Whenever the prohibition is Rabbinic in origin, it is permitted do business with it, whether we are certain of the existence of the prohibition or it is a matter of question.יחזֶה הַכְּלָל: כָּל שֶׁאִסּוּרוֹ מִן הַתּוֹרָה, אָסוּר לַעֲשׂוֹת בּוֹ סְחוֹרָה; וְכָל שֶׁאִסּוּרוֹ מִדִּבְרֵיהֶם - מֻתָּר לַעֲשׂוֹת בּוֹ סְחוֹרָה, בֵּין בִּסְפֵקוֹ בֵּין בְּוַדָּאוֹ.