1)

(a)The Mishnah rules that a garment on which the blood of a Chatas has fallen - must be washed.

(b)Although the Pasuk in Tzav "be'Makom Kadosh Te'achel" - implies specifically a Chatas Chitzonah (which is eaten) ...

(c)... the Tana learns from the Pasuk there " ... Toras ha'Chatas" - that the same ruling applies to Chata'os Penimiyos (which are not eaten) too.

(d)The Pasuk there "Tishachet ha'Chatas" comes to preclude - the blood of Chata'os ha'Of from the ruling (See Tosfos Yom Tov) ...

(e)... which we learn - from the 'Hey' in "ha'Chatas".

2)

(a)A garment on which the blood of a Chatas Beheimah falls does not need to be washed - if the Chatas is Pasul.

(b)We learn this from the Pasuk there "asher Yazeh mi'Damah" - implying the blood of a Kasher Chatas, but not from that of one that is Pasul.

3)

(a)Regarding the current ruling, the Mishnah states that there is no distinction between blood that had a Sha'as ha'Kosher - for the blood to be sprinkled, and one that did not (See Tosfos Yom Tov).

(b)Two examples of ...

1. ... 'Haysah lah Sha'as ha'Kosher' are Lanah and Nitme'ah. The third is - Yatz'ah.

2. ... "Lo Haysah lah Sha'as ha'Kosher' are Nishchatah Chutz li'Zemanah and Chutz li'Mekomah. The third is - Kiblu Pesulin es Damah.

(c)In the previous answer, the word 've'Zarku' must be erased from the text - because if the blood of a Kasher Chatas falls on a garment after the Zerikah, the garment does not require washing (See Tos. Yom Tov).

4)

(a)The Mishnah rules that, if the blood of a Korban Chatas falls on a garment ...

1. ... directly from the neck of the animal ...

2. ... from the Keren or the Y'sod of the Mizbe'ach, or ...

3. ... after it has been picked up from the floor where it spilled - it does not need to be washed.

(b)When the Tana says 'min ha'Yesod', he really means - from the Shirayim (after the main part of the blood has been sprinkled), which stands to be poured on to the Y'sod.

(c)The dual principle that precludes all three above cases defines when the garment requires washing is - that it must a. have been received in a K'li and b. be fit to be sprinkled.

5)

(a)We learn all the above cases from the Pasuk in Tzav "asher Yazeh mi'Damah". We learn from there ...

1. ... the first ruling - since it is not fit to be sprinkled.

2. ... the subsequent rulings - since the blood has already been sprinkled.

(b)When the Tana explains 'Eino Ta'un Ela Dam she'Niskabel bi'Cheli' he is coming to teach us - the reason for the three rulings (as we just explained).

(c)And when he adds 'blood that is fit to sprinkle', he means to preclude - a case where he received two half-Shi'ur amounts of blood in two Keilim and then poured them into one.

6)

(a)Based on the Pasuk there "al ha'Beged", Rebbi Yehudah rules that - the skin of an animal on which the blood of a Chatas splashes before it has been detached does not require washing, after it has been detached - it does.

(b)The simple explanation of "al ha'Beged" (on which the above principle is based) is that - whatever falls under the category of 'Beged' - is subject to Tum'ah (if one only has in mind to use it as it is).

(c)If the fact that the skin that is still attached is not subject to washing because it is not fit to be used as a Beged, if it has been detached it is subject to Tum'ah (even though it is as yet uncut) - provided the owner intends to use it as it is, for example, to ride on or to cover a bed.

(d)According to Rebbi Eliezer - even if the skin is detached - it does not require washing unless it has been made into a garment.

7)

(a)Regarding the current case, only the location on which the blood fell needs to be washed (See Tosfos Yom Tov) ...

(b)When the Tana concludes ...

1. ... 'A thing that is fit to receive Tum'ah', he means - one that is fit to use without further Melachah, even though the owner did not have the express intention of using it.

2. ... 'and is fit to be washed', he means - to preclude a K'li made of wood, which is fit to use but not to wash.

(c)This is a S'tam Mishnah like Rebbi Yehudah ...

(d)... which is the Halachah.

8)

(a)Still in connection with the blood of a Chatas that falls on a garment, the Mishnah mentions three items that fall under the category of 'Beged', a garment of cloth (wool or linen), one of skin/leather - and one of sack-material (hemp).

(b)They must be washed - in a holy place (in the Azarah).

(c)We learn it - from the Pasuk in Tzav, which says so specifically.

9)

(a)The Pasuk also requires ...

1. ... an earthenware vessel on which the blood of a Chatas splashes - to be broken there, and ...

2. ... a copper (or any other metal) pot in which a piece of Chatas has been cooked - to undergo M'rikah and Sh'tifah (Hag'alah in boiling water and rinsing in cold water [See Mishnah 7]).

(b)We learn that the former too, must be broken in a 'holy place' - because, by juxtaposing it next to the Din of washing the garment in a holy place, the same will apply to it as well.

(c)The Din of washing the garment is confined to the blood of a Chatas (and does not apply to other Kodshei Kodshim [See Tosfos Yom Tov 'Zeh Chomer' and 'Zeh Chomer be'Chatas ... ']).

10)

(a)The Mishnah rules that a garment containing the blood of a Chatas ...

1. ... that leaves the hangings of the Azarah - must be returned and washed there.

2. ... that then becomes Tamei outside the Azarah (See Tiferes Yisrael) - must be returned to the Azarah and washed, but only after tearing ...

(b)... the majority of the garment ...

(c)... because when the majority of a Tamei garment is torn it becomes Tahor.

(d)Tearing the garment of the garment will suffice, despite the fact that as long as the width of a Sudar (the headgear of a Talmid-Chacham) remains intact, the garment is still Tamei mi'de'Rabanan - because the Rabbanan waved the Isur Tum'ah de'Rabbanan in order to fulfil the Mitzvah of washing the garment in the Azarah (See Tosfos Yom Tov).

11)

(a)The Tana then rules that - the Kohanim must follow the same procedure with an earthenware vessel that has absorbed the blood of a Chatas and that leaves the hangings of the Azarah, only instead of tearing it, they must bore a hole into it ...

(b)... the size of a small root (See Tosfos Yom Tov) ...

(c)... no larger, because, based on the Pasuk there "u'Keli Cheres asher Tevushal bo Yishaver" - it must be classified as a K'li when it is broken in the Azarah.

(d)If the hole is larger than that - the Mitzvah of breaking it no longer applies.

12)

(a)The Mishnah now repeats the same procedure as the garment with regard to a copper pot (See Tosfos Yom Tov) ...

1. ... that leaves the hangings of the Azarah or ...

2. ... that then becomes Tamei outside the Azarah - only prior to Kashering it, it must have a large hole bored into it (See also Tosfos Yom Tov).

(b)A small hole will not suffice - because a small hole will not render it Tahor.

(c)It is necessary to then bang on it with a hammer before Kashering it - in order to repair it, because, like the earthenware vessel, it must be classified as a K'li when it is Kashered in the Azarah.

13)

(a)The Mishnah learns from the fact that the Torah writes "u'Ch'li Cheres asher Tevushal bo, Yishaver" (rather then "ve'Im bi'Ch'li Cheres Tevushal, Yishaver") - that it makes no difference whether the Kodshim was cooked in the copper pot or whether it was merely poured into it, both require M'rikah and Sh'tifah (See Tosfos Yom Tov).

(b)The Tana Kama adds that - moreover, it makes no difference whether Kodshei Kodshim or Kodshim Kalim were poured into it, either.

(c)According to Rebbi Shimon - only Kodshei Kodshim requires M'rikah and Sh'tifah, but not Kodshim Kalim.

(d)Rebbi Shimon must concede that even Kodshim Kalim require Hag'alah - since there is no denying that the pot absorbed Kodshim, which will ultimately become Nosar.

14)

(a)There are also two differences between M'rikah (of Kodshei Kodshim) and Hag'alah (of Kodshim Kalim); one of them, whether one must use boiling water (M'rikah) or ever boiling wine (either pure or diluted [Hag'alah]), the other - whether one needs to Kasher the entire vessel (M'rikah) or only the section that had contact with the Kodshim (See Tosfos Yom Tov, in connection with most points raised by the Bartenura here).

(b)The Tana Kama applies the leniencies that Rebbi Shimon applies to Kodshim Kalim - to T'rumah (Kodshei ha'Gevul).

(c)He learns it from the word "Osah", in the Pasuk there (in connection with the Chatas) "Kol Zachar ba'Kohanim Yochal osah"), which he Darshens - "Osah", 've'Lo Terumah' (See Tosfos Yom Tov DH 'Echad Kodshei Kodshim ... ' and 'Rebbi Shimon Omer ... ').

(d)The Halachah is - like the Tana Kama.

15)

(a)There is a Machlokes Tana'im regarding the interpretation of M'rikah and Sh'tifah, one as we learned till now, in boiling and cold water respectively. the other that - both apply to cold water, and that the former refers to washing the inside of the vessel, the latter, to the outside.

(b)We rule like the first interpretation (Refer to question 17).

16)

(a)Rebbi Tarfon rules that a pot in which one cooked at the beginning of Yom-Tov does not require M'rikah and Sh'tifah until the end of Yom-Tov - since, seeing as many Shelamim are brought on Yom Tov, it is constantly in use, and there is no chance for what is absorbed in the vessels to become Nosar (See also Tosfos Yom Tov).

(b)The Chachamim say that - the maximum time permitted (from the end of the previous cooking until M'rikah and Sh'tifah is required) is the time period during which the Korban is cooked until the time of eating (See Tiferes Yisrael and Tosfos Yom Tov).

(c)They learn it from the juxtaposition of the Pasuk "u'Morak ve'Shutaf ba'Mayim" to that of "Kol Zachar ba'Kohanim Yochal osah".

(d)The Halachah is - like the Chachamim.

17)

(a)The Tana compares M'rikah and Sh'tifah, respectively - to the M'rikah and Sh'tifah of a Kos shel B'rachah (See Tosfos Yom Tov).

(b)He therefore defines them - as washing a. the inside of the pot (M'rikah), and b. the outside (Sh'tifah), both in cold water (See Tosfos Yom Tov).

(c)And finally, he rules that - the spit-rod and the grill of Kodshim - must be Kashered in boiling water (See Tosfos Yom Tov and Tiferes Yisrael).

18)

(a)The Mishnah now discusses a case where one cooked both Kodshim and Chulin or Kodshei Kodshim and Kodshim Kalim in a pot. They must both be eaten with the Chumros of the stricter of the two - if the stricter one gives taste to the one that is more lenient (See Tiferes Yisrael).

(b)In fact, there are words missing from the Mishnah. In the event that there is 'be'Nosein Ta'm, they must both) be eaten - in the Azarah ...

(c)... by Kohanim, for a day and a night.

(d)The author of this Mishnah, which adds that if the Kodshei Kodshim does not give taste, the pot does not require M'rikah and Sh'tifah is - Rebbi Shimon (See previous Mishnah).

(e)Assuming that it does give taste - they also render Pasul whatever they touch (See Tosfos Yom Tov).

19)

(a)The Mishnah rules that if a hot Pasul loaf or piece of meat touches a similar one which is Kasher - it renders Pasul only the spot that it actually touches (See Tiferes Yisrael).