Yaakov Avinu during his fight with the angel of Aisav was wounded in his גיד הנשה. Therefore Yisrael are prohibited to eat this part of the animal. Why should Yisrael be forbidden to eat from it when they really had no involvement with this entire episode? The Rishonim however say that they were indeed the catalyst in their father's injury by not accompanying him during his return to the place where he lost his small vessels. Had they accompanied him the malach of Aisav would not have fought with Yaakov and then he wouldn't have received any physical or spiritual blemish. Therefore they bear the responsibility of his injury.

חזקוני בראשית לב לב
כלומר בדין הוא שיש לקנוס ולענוש בני ישראל מאכילת גיד הנשה שהניחו את אביהם הולך יחידי כדכתיב ויותר יעקב לבדו. והן היו גבורים והיה להם להמתין אביהם ולסייעו אם יצטרך והם לא עשו לו לויה והוזק על ידם ומכאן ואילך יהיה להם לזכר ויהיו זריזים במצות לויה ולכך ליוה יעקב את יוסף.
וכן בעלי תוספות
ד"א על כן על שלא עשו בני יעקב כהוגן שהניחוהו ללכת לבדו ולא עשו לו לויה והוזק על ידם בגיד הנשה אסר הקב"ה עליהם גיד הנשה כדי שיהיו זריזים בלויה ולא יענשו פעם אחרת ברישול לויה. ולכך הוזהר ללות את יוסף בנו כאשר שלחו אל אחיו:
In this episode the lack of achdus between Yaakov and his children had ripple effects in that it was an underlying factor in the destruction of the Beis Hamikdash. The word גיד הנשה contains letters that allude to its destruction. The gematriah of גיד is seventeen hinting to שבעה עשר בתמוז. The gimmel of גיד refers to Tzom Gedalya which is on the third day of Tishrei. The Yud of גיד hints to עשרה בטבת . Chazal tell us that each לא תעשה in the Torah corresponds to one of the 365 days in the year. The גיד הנשה prohibition corresponds to the day of Tisha B'av. This is also hinted in the words על כן לא יאכלו בני ישראל את גיד הנשה which is the acronym .תשעה אב

The word גיד can be a derivative of the word אגד אגודה a union which symbolizes achdus. Klal Yisrael make themselves vulnerable for a downfall when it loses the characteristic of achdus. This we find in Haman's incentive to Achashveirosh to motivate him to decree the annihilation of the Jewish People. ישנו עם אחד מפוזר ומפורד בין העמים there is a nation amongst us that intrinsically possess unity but now they are in a vulnerable and precarious state because they are fragmented and dispersed amongst themselves. Without their achdus we can succeed in annihilating them. That is why we find that Am Yisrael's redemption came through Esther's plea to Mordechai לך כנוס את כל היהודים unite together all Yidden.

The Malach of Aisav injured Yaakov in the גיד which symbolizes the lack of achdus. This is the reason why the Second Beis Hamikdash was destroyed because of שנאת חנם . Let us examine closely how this factor plays out. The event which triggered the destruction of the Beis Hamikdash was the incident between Kamtza and Bar Kamtza. We all know the story of a person making a simcha and he sent a messenger to invite Kamtza his friend and by mistake he mixed up the similar names and instead invited his enemy Bar Kamtzah. When his enemy appeared he demanded for him to leave the affair even after he offered to pay the cost of the entire party. Bar Kamtza was so humiliated that he went to the government and told them that the Jews are conspiring a revolt which eventually spiraled into the destruction of the Beis Hamikdash.

The Maharsha reveals a very impactful insight in this story. It is not a coincidence that they had similar names because Kamtza was the father of his son referred to as Bar (Aramaic word for son) Kamtza. Let us extend this thought of the Maharsha and get a deeper insight of the severity what really happened. Here is a situation where we find that the son of his friend Kamtza was mistakenly invited as a guest whom he humiliated terribly. How then could the host have the nerve to embarrass publicly the son of his very good friend? Would this not definitely damage his relationship with Kamtza? To answer this we must say that the relationship between father and son was already compromised and soured to the point that embarrassing his son wouldn't make any difference in the tight relationship between Kamtza and the host. Had there been achdus between father and son the Churban might not have happened.

A step deeper in understanding this interpretation is that Chazal say that formation of the earth was initiated with the creation of the אבן שתיה the place where the Beis Hamikdash stood and specifically the Aron Kodesh which was placed on it. "Build Me a Mikdash and I will dwell there". It is the Mikdash that manifested the relationship of Am Yisrael with Hashem which parallels is that of a father and son, בני בכרי ישראלand shows that we are an extension of our Father. This is hinted in the word אבן which contains two words of this relationship אב בן with the unifying letter ב which connects the two. אבן שתיה this father son relationship between us and Hashem is the foundation and purpose of creating the world.

When the cause of the Mikdash's destruction was the hatred between a father and son in the Kamtza and Bar Kamtza episode, it was a symptom conveying that in the bigger picture this relationship of בנים אתם with Hashem has also been corroded and therefore this Beis Hamikdash's further existence on earth has expired and no longer serves its original purpose.

The fifth commandment in the Aseres Hadibros is כבד את אביך ואת אמך to honor one's parents. For this observance, one is promised למען יאריכון ימיך על האדמה אשר ה' אלקיך נתן לך that the reward is to have a long life in Eretz Yisrael. One might ask what does honoring parents have to do with Eretz Yisrael in particular. The answer is that if one honors his parents it is a predicable indicator that he values and honors his father son relationship with Hashem and will observe the Torah and mitzvos. For if one listens to the authority of his parents then for sure he will listen to a higher authority one who constantly nurtures him with life and his daily sustenance. The אבן שתיה is testimony to this truth for it says אבן that the av and bein relationship must be שתיה vibrant and in place with Hashem יה.

Now we can return to the incident at Yabok whereupon Yaakov was injured in the גיד הנשה. When Yaakov back tracked alone to retrieve his פכים קטנים small vessels, there was a slight separation between the bond of Yaakov and children which allowed the angel of Aisav to wrestle with Yaakov and blemish him in the גיד, an injury which represents the Churban Beis Hamikdash and גלות. It was also the same breakdown of the father son relationship of Bar Kamtzah which was the direct event that triggered the Churban and the galus. בר קמצא is gematriah גלות. All of which is alluded to and originating with Yaakov and his battle with Aisav's angel.

Interestingly, the story of the Churban and the galus is found on daf נה in Mesectah Gittin. The ruach hakodesh of the Amoraim led them to fix the Churban on this page specifically based on the passuk (Bamidbar 23,9) הן עם לבדד ישכון behold they are a nation that dwells alone. The Medrash comments on the seemingly extra word of .הן Every letter in the singles and tens has a match number to pair together to reach completion to the sum of ten and one hundred. טא,חב,זג,וד however the letter ה must pair with itself הה. The same pairing process happens when we do the tens to add up to 100 with the letter - נ צ"י פ"כ ע"ל ס"מ נ"נ. The outcome is that the letters of הן make the grade only by being united with each other. This is the meaning of the word הן in the context of the passuk. Just like these letters הן do not assimilate to pair up with an outside letter so too the nature of Yidden is not to assimilate with the other nations. This also sends the message that within ourselves there must be achdus ואהבת לרעך כמוך, a הן nation. הן is gematriah אב בן which describes our relationship of achdus with Hashem and amongst ourselves.

However in the time of the Churban when there lacked achdus and in its place שנאת חנם reigned, we lost the madraiga of הן which prompted Hashem to destroy the Beis Hamikdash and give us a גט (Mesechta Gittin) and we descended into galus.

Now let us fathom a fascinating angle with this topic that it was the unrectified sin of Mechiras Yosef which caused the destruction of the Beis Hamikdash. We will bring some proofs that are brought to verify this path of reasoning. The Asarah Harugei Malchus in the Second Beis Hamikdash which we recite on Yom Kippur and Tisha B'av was a kaparah for the brothers of Yosef who sold him to Mitzrayim. A support to this can be seen from the emotional reunion of Yosef and Binyamim when they cried on each other's necks. Chazal brought by Rashi explains that the crying on the necks symbolized the Beis Hamikdash and Mishkan Shiloh which will be taken away from Yisrael because of the lack of achdus. Rashi points out that they specifically cried for the other one's loss of his Mikdash built in his territory and not for their own loss. The sefarim explain that they both understood that the sale of Yosef ignited by jealousy and sinas chinan will cause the destruction of the Beis Hamikdash so they attemted to ward it off by having ahavas chinam crying over someone else's churban even though they shared the same fate.

Another source that conveys that there is a direct relationship between Mechiras Yosef and the Churban Beis Hamikdash is the Zohar Chadash which states that the 22 years that the brothers caused their father pain separating Yosef from him corresponds to the 22 days of mourning during the Three weeks.

Just as we found above that a damaged relationship between a father and his sons when they left him alone, caused the destruction of the Beis Hamikdash manifested with his injury of the גיד הנשה, so too when the brothers sold Yosef, they once again made two separations from their father. One being their own relationship with him and secondly their father's relationship with Yosef. Here too remarkably we find the letters of גיד which hint to the Churban. Yosef is known in the Haggadah as the חד גדיא as the Vilna Gaon and others explain this payit's parable describing the Mechiras Yosef. יוסף in gematriah of מספר קטן 156 =3 is equal to חד גדיא which is 30 mispar katan = 3. Yosef is symbolically represented as the גדי the same letters as גיד because through him being sold by his brothers' hatred and jealousy, the Beis Hamikdash was destroyed. דזבין אבא בתרי זוזי His father bought for two zuzim. This refers to the כתנת פסים which made his brothers jealous which cost Yaakov שני סלעים (Shabbos 10b). "The cat came and ate the gedi" symbolizes the brothers who possessed the nature of a cat which is jealousy "ate" the gedi selling him as a slave etc.

We suggest another allusion of the cause and effect relationship of Mechiras Yosef to the Churban Bayis from the incident where Yosef met the stranger when he lost his way trying to find the whereabouts of his brothers. He asked הגידה נא לי איפוא הם רעים Please tell me where they are shepherding. The word רועים should be spelled with a letter vov but here it was omitted so the passuk can be read as Rawim planning evil. Yosef in his carefully chosen words was revealing the purpose of finding his brothers. His father sent him to make peace with themראה את שלום אחיך . Yosef understood that if the hatred of his brothers will get too far, then it will unfortunately cause גיד the destruction of the Beis Hamikdash. This is hinted in the wordהגידה נא לי it is incumbent upon me to placate my brothers and make complete shalom so it will not lead to a Churban Habayis hinted in the word גיד. The two letter ה's in הגידה gematriah ten symbolize the ten brothers who sold him.

This הגידה לי of Yosef echoes the same הגידה נא that Yaakov asked from the angel of Aisav when he was injured in the גיד "tell me what is your name"? His interest was to find out if the damage to his גיד was permanent or passing. The malach answered that my name cannot give you this information that you ask for.

Another point of interest in the connection of Yosef with the Beis Hamikdash is the Gaon who writes that the four times that Yosef was sold on the way to Mitzrayim and then to Potifar represents the Four Galiyos. If so they represent the Churban of the Two Mikdashos which also caused a galus afterwards.

One final thought on the matter which we leave up to our readers to decide. The Shevatim sold Yosef because of their jealousy that he was gifted with the merit of Bechor the double inheritance (two shevatim Menashe and Efrayim). This is hinted in their jealousy of the Kesones Pasim which only Yosef received from his father. The cost of the kesones was שני סלעים symbolizing Yosef's double portio. Another hint that the kesones passim represented Yosef's acquiring the bechora which made them jealous is in the acronym ועשה לו כתנת פסים which spells כפול double. This jealousy originated by Yaakov receiving the ברכה of the בכרה on the Seder night. This beracha was dependent upon Yitzchak's eating his prepared and desired Matamim made from the two .גדי עזים (see Rashi). Usually the Matamim was made from the flesh of the deer but it was not available in such a short notice, so it sufficed to have גדי flesh since their taste was similar. Once again, it appears uncanny that not one גדי but two of them come into the picture and play an essential role on the night that Yaakov took the berachos. Is it not strange that Pesach night always falls out on the same night of Tisha B'av. This is one of the reasons that we eat eggs at the Seder symbolic of aveilos. Could the two גדיים that Yitzchak ate thinking that they were deer meat and which Yaakov called מצידי from my hunting be a lack of kovid to his father causing a slight separation between אב ובן? Could it be that the two גדיים that replaced the deer upon which Yaakov's receiving the beracha of the bechor which he handed down to Yosef, be a kitrug for the brothers to contest Yosef's right to bechorah causing them to sell him as a slave through sinas chinam and eventually led to the destruction of two Mikdashos? What's your thoughts on this?