What is "Kol asher Yiga ... " coming to incorporate?
Rashi: It incorporates any food that absorbs the taste of the Chatas..
"Kol asher Yiga bi'Vesarah Yikdash". What are the implications of ?bi'Vesarah"?
Zevachim 85b: ?bi?Vesarah? implies the the Basar or garment touches the Chatas has absorbed the taste of the Chatas. 1
Zevachim, 97b: It precludes the sinews, the bones, the horns and the hoofs from the Din of Kibus Begadim.
See Torah Temimah note 107.
What are the connotations of the word "Yikdash"?
Rashi: It means that it if a food absorbs the taste of the Chatas 1 (if one of them is hot), it must be eaten 2 with all the stringencies of the Chatas. 3
As implied by the word "bi'Vesarah" (Zevachim, 95b).
Zevachim, 97b: This is confined to the section of the food that actually touched the Chatas (which one subsequently cuts off) ? as ?asher Yiga? implies .
Refer also to 6:11:2:1***.
What are the implications of "Va'asher Yizeh"?
Zevachim, 93a #1: It implies that it is only blood that is in the bowl and that is eligible to perform Zerikah with it that is subject to Kibus Begadim, but not blood that is on the neck of the animal. 1
Zevachim, 93a #2: The Torah writes "asher Yizeh mi'Damah", and not "asher Huzeh ... " to preclude from Kibus Begadim where the blood splashed on to the Beged from the Keren or the Y'sod after it has been sprinkled.
See Torah Temimah, note 111.
What are the implications of the word "mi'Damah" as opposed to "min ha'Dam"?
Zevachim, 93a: It implies 'the blood of a Kasher Chatas and not one that is Pasul. And in Pasuk 22 it writes "Yochal osah" to preclude it even if it had a Sha'as ha'Kosher (had been momenterally Kasher). 1
See Torah Temimah, note 112.
Why does the Torah add "asher Yizeh alehah"?
Zevachim, 93b: To incorporate skin that has been removed from the animal that is subject to Tum'ah) 1 in the Din of Kibus Begadim. 2
Zevachim, 94a: To confine Kibus Begadim to the section of garment on which the blood of the Chatas fell. 3
How much of the garment must be washed in the Azarah?
Rashi: The section of the garment on which the blood of the Chatas fell 1 must be washed in the Azarah.
As implied by the words "asher Yizeh alehah" (Zevachim, 94a). See also Torah Temimah, note 115.
?Techabes be?Makom Kadosh?. What is the definition of ?Makom Kadosh?.
R. Bachye: The Chatzar Ohel Mo?ed ? which is synonymous with the Azarah in the Beis-Hmikdash. 1
?Techabes be?Makom Kadosh?. What are thee connotations of the word ?Techabes??
Zevachim 94a: It indicates that Kibus Begadim only pertains to garments that can be washed ? but not to Keilim that are made of wood or metal, which are not subject to scraping but not washing.
What if the Beged is subsequently taken out of the Azarah?
Zevachim, 94a: It must nevertheless be returned to the Azarah and washed there. 1
See Torah Temimah, note 117. Zevachim, 94b: If the Beged became Tamei outside the Azarah however, it must be torn before being taken back into the Azarah to be washed. See Oznayim la'Torah who discusses this point at length.
Why must the garment be washed?
Rashbam: To preent it from being burned when the blood becomes Nosar. 1
Why must the garment be washed specifically in the Azarah?
Ramban: Because taking the blood of a Chatas out of the Azarah is prohibited just as it was before it was sprinkled.
Why does the Torah say "Asher Yazeh mi'Damah"?
Moshav Zekenim: It must be washed only if the blood was eligible for Haza'ah - to preclude 1 blood that splashed from the animal's neck or after Zerikah - blood splashed from the corner, or Shirayim.
It is clear from Zevachim 93a that the text of Moshav Zekenim should say "ve'Lo she'Nitaz?" (PF)
