What does "be'Vo'am el Ohel Mo'ed" incorporate?
Rashi: It ncorporates before entering the Heichal to burn the morning and the afternoon Ketores, and sprinkling the blood of the Par Kohen Mashi'ach and of the Se'irei Avodas-Kochavim towards the Paroches. 1
It is not clear however, as to why Rashi omits before kindling the Menorah and before sprinkling the blood of the Par He'elam Davar Shel Tzibur on the Paroches.
Why does the Torah add the word "Yirchatzu Mayim"
Zevachim, 22a: To teach the Kohanim that it is acceptable to wash their hands with water from a K'li Shareis other than the Kiyor.
What are the implications of "ve'Lo Yamusu"?
Sanhedrin 3:2: It teaches us that a Kohen who performs the Avodah without the Bigdei Kehunah is Chayav Misah bi'Yedei Shamayim (by burning fire - Targum Yonasan). 1
Rashi: Because the Torah was given to learn from its inferences - and from the 'No' we can extrapolate the 'Yes'.
Having written "be'Vo'am el Ohel Mo'ed", why does the Torah need to add "O ve'Gishtam el Ohel Mo'ed"?
Zevachim, 19b: To teach us that if the Kohen served all night, in the morning, he is obligated to make Kidush Yadayim ve'Raglayim again before approacing the Mizbe'ach to perform the Avodah. 1
Zevachim (Ibid.): And the Torah wrote "be'Vo'am" to teach us that he is not Chayav to make Kidush Yadayim ve'Ragalyim every time he approaches the Mizbe'ach.
What are the connotations of the word "Leshareis"?
Zevachim, 19b: "Leshareis" always means that the Kohen must stand. 1
It implies that the Kohanim are only obligated to make Kidush Yadayim ve'Raglayim if they approach the Mizbe'ach in order to perform the Avodah.
As the Torah specifically writes in Parshas Shoftim Devarim, 18:5.
Having written "Leshareis", why does the Torah add "Lehaktir Isheh la'Hashem"?
Zevachim, 20a: To teach us that the obligation to make Kidush Yadayim ve'Raglayim applies even for an Avodah that is not crucial - such as the burning of the Eimurim on the Mizbe'ach.
What is "Vehaysah lahem Chok Olam" coming to teach us?
Zevachim, 19b: It teaches us via a Gezeitah Shavah "Chok Olam' "Chukas Olam" in Tetzaveh, in connection wih Mechusar Begadim that if a Kohen serves without Kidush Yadayim ve'Raglayim, his Avodah is Pasul.
What is the significance of the comparison of Aharon to his sons in this Pasuk?
Zevachim, 19b: It teaches us that, like that of his sons, the Avodah of Aharon who served without Kidush Yadayim ve'Raglayim in the morning was Pasul; but not if he failed to Tovel or make Kidush Yadayim ve'Raglayim between one set of Begadim and the other on Yom Kipur - since that did not apply to his sons.
