Question on Ki Sisa - Vayeishev

When the Kohen washes using the Kiyyor before the daily avodah, Chazal learn that he needs to wash his hands and feet at the same time. Ohr HaChaim explains how we learn this from the passuk.

שמות ל׳:י״ט

(יט) וְרָחֲצ֛וּ אַהֲרֹ֥ן וּבָנָ֖יו מִמֶּ֑נּוּ אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם׃

Exodus 30:19

(19) and let Aaron and his sons wash their hands and feet [in water drawn] from it.

אור החיים על שמות ל׳:י״ט

(א) את ידיהם ואת רגליהם. לא היה צריך לומר אלא ידיהם ורגליהם, אלא נתכוון לומר שאין רחיצה לידים בלא רגלים ולא לרגלים בלא ידים, לזה אמר את פירוש עם ידיהם רגליהם ועם רגליהם ידיהם והם דברי רז''ל בזבחים (י''ט:) שצריך לקדש ידים ורגלים כאחד:

Or HaChaim on Exodus 30:19

(1) את ידיהם ואת רגליהם. "their hands and their feet." The two words את were not really necessary. The reason the Torah wrote the word את each time is to tell us that washing of the hands without washing of the feet at the same time, or washing of the feet without washing of the hands at the same time did not accomplish its purpose. In other words the word את really means עם. The source for our explanation can be found in Zevachim 19 where we are told that the priest had to sanctify hands and feet simultaneously.

My question is, that we find the same usage of the word את in another context where the implication certainly doesn't mean "at the same time." The passuk says:

בראשית ל״ז:ב׳

(ב) אֵ֣לֶּה ׀ תֹּלְד֣וֹת יַעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַֽע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם׃

Genesis 37:2

(2) This, then, is the line of Jacob: At seventeen years of age, Joseph tended the flocks with his brothers, as a helper to the sons of his father’s wives Bilhah and Zilpah. And Joseph brought bad reports of them to their father.

My only possible explanation can be based on the Ramban in Vayeishev there. He writes:

רמב"ן על בראשית ל״ז:ב׳

(ב) והוא נער את בני בלהה "את בני בלהה" כלומר ורגיל את בני בלהה

Ramban on Genesis 37:2

With the sons of Bilhah, that is to say, he was associated (lit. commonly) with the sons of Bilhah

Maybe the lashon of את implies closeness and association, so just like את implies that Yosef was close and clinged to the children of the concubines of Yaakov, so too את in regards to the Kiyyor procedure implies in closeness in that the feet and hands were done close together.

Another place an interesting conversation about "es" came up was in Parashas Re'eh.

דברים י״ב:ב׳

(ב) אַבֵּ֣ד תְּ֠אַבְּד֠וּן אֶֽת־כׇּל־הַמְּקֹמ֞וֹת אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַגּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹרְשִׁ֥ים אֹתָ֖ם אֶת־אֱלֹהֵיהֶ֑ם עַל־הֶהָרִ֤ים הָֽרָמִים֙ וְעַל־הַגְּבָע֔וֹת וְתַ֖חַת כׇּל־עֵ֥ץ רַעֲנָֽן׃

Deuteronomy 12:2

(2) You must destroy all the sites at which the nations you are to dispossess worshiped their gods, whether on lofty mountains and on hills or under any luxuriant tree.

רש"י על דברים י״ב:ב׳:ב׳

(ב) את כל המקמות אשר עבדו שם וגו'. וּמַה תְּאַבְּדוּן מֵהֶם? אֶת אֱלֹהֵיהֶם אֲשֶׁר עַל הֶהָרִים:

Rashi on Deuteronomy 12:2:2

(2) את כל המקמות אשר עבדו שם וגו׳ [YE SHALL UTTERLY DESTROY] ALL THE PLACES (according to Rashi: FROM ALL THE PLACES) WHEREIN [THE NATIONS …] SERVED — And what shall ye destroy from them? Their gods which are upon the mountains (Avodah Zarah 45a).

שפתי חכמים, דברים י״ב:ב׳:ב׳

(ב) ומה תאבדון מהם כו'. ר"ל למה כתיב אבד תאבדון את כל המקומות אשר עבדו שם, והרי אין מחובר נעשה עבודת אלילים (ע"ז מה.)?

אלא ודאי את כל המקומות כמו מן המקומות, ומה תאבדון מהם את אלהיהם וכו'. פירוש את אלהיהם דבק עם אבד תאבדון, ולא עם אשר עבדו שם הסמוך, כאילו אמר אבד תאבדון את אלהיהם על ההרים אשר עבדו שם הגוים. וזהו שפי' ומה תאבדון וכו'. ובא נמי להוציא במקום שא"א לאבד, כמו העובד לצבא השמים:

Siftei Chakhamim, Deuteronomy 12:2:2

(2) What must you obliterate from them?, etc. Rashi is answering the question: Why is it written, “You must obliterate all the places where the nations worshipped”? But whatever is connected to the earth [and certainly the earth itself] cannot become an idol (Avoda Zara 45a).

Rather, “All the places,” means, “From the places. And what must you obliterate from them? Their gods, etc.” I.e., the words “their gods” are connected to, “You must obliterate,” and not to, “where the nations worshipped.” It is as if the verse says, “You must obliterate their gods on the mountains where the nations worshipped.” This is what Rashi means by saying, “What must you obliterate from them?” [“All the places,” taken literally, would include places that are impossible to destroy. But now that “all” is interpreted as “from,”] and it excludes any place that is impossible to destroy, such as worship of the celestial bodies.

Interesting that "es" can also mean "from."