1. Rebbe Yehudah holds only the right גיד הנשה is prohibited

On the previous Daf, the Gemara quoted Rebbe Yehudah, who holds (unlike our Mishnah) that the גיד הנשה prohibition only applies to one thigh, והדעת מכרעת את של ימין – and logic indicates it is the right thigh. The Gemara asked whether Rebbe Yehudah is certain that it is the right side, and by "דעת", he meant "דעת תורה" – the Torah’s logic (i.e., as indicated by a passuk below), or is uncertain, and he meant דעת נוטה – that logic leans towards the right גיד הנשה. It ultimately proves that Rebbe Yehudah is certain it is the right גיד הנשה (and eating it incurs malkus). Rava says that "הירך" – “the” thigh connotes המיומנת שבירך – the most distinguished of the thighs, i.e., the right thigh. Alternatively, the מלאך struck his thigh בהאבקו עמו – as he wrestled with him, כאדם שחובק את חבירו – like one who embraces his fellow, so his right hand reached around to Yaakov’s right thigh. Alternatively, Yaakov stood to the מלאך’s left, because he appeared like an idolator, or like a תלמיד חכם, and one should walk to the left of both.

1. Aggadah about Yaakov’s fight with the מלאך, and his stay in בית אל

The Gemara relates several Aggadic statements about Yaakov’s fight with the מלאך and his stay in בית אל. They include:

1. Yaakov remained alone על פכים קטנים – because of small jars. This teaches about tzaddikim שחביב עליהם ממונם יותר מגופם – that their property is dearer to them than their bodies, because they never touch stolen goods.
2. The harm which befell Yaakov teaches about a talmid chochom שלא יצא יחידי בלילה – that he should not go out alone at night.
3. When Yaakov reached חרן, he said: אפשר עברתי על מקום שהתפללו אבותי – is it possible that I passed the place where my fathers davened (בית אל), ואני לא התפללתי – and I did not daven there? As soon as he decided to return, the land contracted and he immediately was in בית אל.
4. After davening there, he attempted to return to חרן, but Hashem said: צדיק זה בא לבית מלוני – “This צדיק came to my lodging place; יפטר בלא לינה – shall he leave without staying overnight?” The sun set, forcing Yaakov to stay.
5. One passuk says Yaakov took "מאבני המקום" – from the stones of the place, and after he awoke, it says "האבן" – the stone, because each stone said עלי יניח צדיק זה ראשו – “Upon me the צדיק shall lay his head!” and they became one stone.
6. חביבין ישראל לפני הקדוש ברוך הוא יותר ממלאכי השרת re: saying שירה

The מלאך asked Yaakov to send him away because dawn had arrived. Yaakov asked if he was a robber or kidnapper, and he replied, “I am a מלאך, ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו – and from the day I was created my time to recite שירה to Hashem has not arrived until now.” This supports Rav, who says that three [new] groups of מלאכי השרת say שירה every day. One group says "קדוש", another group says "קדוש", and the third says "קדוש ה' צבקות". The Gemara objects that a Baraisa states: חביבין ישראל לפני הקדוש ברוך הוא יותר ממלאכי השרת – Yisroel is more precious to Hashem than the מלאכי השרת, because Yisroel may say שירה at any time, but מלאכים only say it once a day (other versions say once in a week, a month, a year, seven years, a יובל, or once in eternity). Furthermore, Yisroel says Hashem’s Name after two words (שמע ישראל), whereas מלאכים only say it after three words (קדוש קדוש קדוש). Finally, מלאכים cannot say שירה above until Yisroel says it below. Therefore, the Gemara emends Rav’s statement to be that the second group of מלאכים says "קדוש" twice, and the third group says "קדוש" three times before saying Hashem’s Name.