![]() He also seems to understand the issue as described, that the סמ”ג does make mention of males and females, however referring to male and female people. Most prominently among these rabbinic authorities, the Chasam Sofer grapples with this issue. Some take the approach that an emendation is needed, and that the reference is meant to be to a different sefer with a similar acronym such as Semak or possibly Behag. Many other authorities discuss this issue. In his article on this subject, R’ Shnayer Leiman lists a number of Maskilim that used the list of mistakes that are mentioned in Toldos Adam to undermine the authority of the rabbinical leadership, stating surprise how one that studies these texts day and night could possibly make such a grave error, one that a child should be able to spot. This was the conclusion of R’ Yechezkel Feivel in his sefer, Toldos Adam that R’ Yonason Eybeshutz just made a mistake and that mistakes just sometimes happen, and he goes on to discuss a number of mistakes that he found in Rabbinic literature. It almost seems that he made a mistake where he fundamentally does not understand the issues. This is a strange logic to say the least. ![]() Therefore, it was understood that what R’ Yonasan was actually saying was that since the Mitzva applies to male and female people, it should also apply to male and female animals. Worse, due to the fact that the סמ”ג is a sefer that counts and expounds on the 613 Mitzvos, many understood the structure of the סמ”ג to be similar to other Sifrei Hamtizvos (such as the Chinuch) where there is a listing of who the Mitzva applies to. The סמ”ג does not mention anything about males or females in his section on Gid Hanashe at all. The problem with this is that there is no such סמ”ג. Apparently this expert accepted this authority and stopped his agitation. R’ Yonasan showed him in the Semag that Gid Hanashe applies to males and females. When he came to Prague, he met with R’ Yonasan, who was the acknowledged Posek in this field, and (as R’ Yonasan relates the story) he was told by R’ Yonasan that he was wrong, the nerve that this expert was referencing was only found in male animals and not in female animals. There was someone considered to be a Talmud Chochom and expert in porging that claimed that the nerve that the general practice to remove was in actuality the wrong one, and he was being taken seriously in the German communities. In סוף סימן ס’ה, which is focused on the issur of Gid Hanasheh, the “displaced” nerve that is not allowed to be eaten, he discusses a story illustrative of how difficult the removal of the nerve can be, ie. His works are widely used by later generations of Halachic decisors in many halachic issues, his views are considered normative. He also shied away from getting the approbations customary upon the publication of a work, and כרתי ופלתי was published without any haskamos.ĭespite the seriousness of the Sabbatean allegations, there is no doubt that he was considered to be a genius in Torah, and his influence over his many students was immense. However due to the difficult situation he found himself in over the controversies regarding Kameos ascribed to him, that were allegedly Sabbatean in nature, he felt it was impolitic to publish his works earlier in his lifetime. ![]() In his preface to כרתי ופלתי, R’ Yonasan explains that he had already written other seforim, including Urim Vtumin, B’nei Ahuva, and Ya’aros Dvash. ![]() The sefer was published in 1763, a year before his death in 1764 in Altona, which at that time was in the dominion of the King of Denmark. The only Halachic sefer published in the lifetime of R’ Yonasan Eybeshuts was the ספר כרתי ופלתי which is a פירוש on Shuchan Aruch Yoreh Deah, dealing with issues of treifos, basar b’chalav, taaruvos, etc. Originally from New York, he learned in Brisk and publishes the Torah journal Chitzei Giborim. Moshe Haberman currently lives in Los Angeles and is a businessman. The Twice Told Tale of R’ Yonasan Eybeshutz and the Porger
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