## Malbim Ayelet HaShachar Klal 427

###### Malbim Ayelet HaShachar 427:1
[Malbim Ayelet HaShachar 427:1](https://torahapp.org/share/book/Malbim%20Ayelet%20HaShachar/r/427:1)

שם **מד** נבדל מן **בגד שמלה** במה שמורה על הבגד המכוין למידת הלובש (צו סימן ז).

**Ayelet Hashachar, translated by Betzalel Avraham Feinstein, 2021:**
The noun **מד** (garment) is distinguished from **בגד שמלה** (garment) in what it teaches about the garment, that **מד** means that it is intended to fit.


###### Malbim Ayelet HaShachar 427:2
[Malbim Ayelet HaShachar 427:2](https://torahapp.org/share/book/Malbim%20Ayelet%20HaShachar/r/427:2)

ושם 'בגד' בא תמיד בלשון זכר. ומה שכתב "על הבגד אשר יזה עליה" בא ללמד שלא בא על הבנה המדויקת רק על המורחבת שכולל כל בגדים, אף שאינם צמר ופשתים. (צו סימן סה)

**Ayelet Hashachar, translated by Betzalel Avraham Feinstein, 2021:**
And the noun **בגד** always comes in masculine. And when it is written על הבגד אשר יזה עליה (upon any garment, you shall wash that whereon it was sprinkled in a holy place)⁶⁷⁶, it comes to teach that it does not come in its precise meaning, only its broad meaning, which includes all clothes, even clothes that are not made of wool or linen.

*Leviticus 6:20 says,*כל אשר יגע בבשרה יקדש ואשר יזה מדמה על הבגד אשר יזה עליה תכבס במקום קדש*(Whatsoever shall touch the flesh thereof shall be holy; and when there is sprinkled of the blood thereof upon any garment, you shall wash that whereon it was sprinkled in a holy place), using feminine language,*אשר יזה עליה*(whereon it was sprinkled). According to the Malbim, this implies that the masculine noun***בגד***comes in its broad meaning⁶⁷⁷.*

footnotes:
⁶⁷⁶ Leviticus 6:20.
⁶⁷⁷ Malbim, HaTorah v’HaMitzvah Tzav 65.