Halacha
הלכה א
מִצְוַת עֲשֵׂה לִהְיוֹת אֵשׁ יְקוּדָה עַל הַמִּזְבֵּחַ תָּמִיד שֶׁנֶּאֱמַר (ויקרא ו ו) "אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ". אַף עַל פִּי שֶׁהָאֵשׁ יָרְדָה מִן הַשָּׁמַיִם מִצְוָה לְהָבִיא אֵשׁ מִן הַהֶדְיוֹט שֶׁנֶּאֱמַר (ויקרא א ז) "וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵשׁ עַל הַמִּזְבֵּחַ":
כסף משנה
1.
It is a positive commandment for there to be fire continuously burning on the altar,1Sefer HaMitzvot (positive commandment 29) and Sefer HaChinuch (mitzvah 132) count this as one of the Torah's 613 mitzvot.The Radbaz explains that this mitzvah has four components: a) to have a fire continuously burning on the altar; b) to bring ordinary fire with each sacrifice; c) to arrange the array of wood on the altar; and d) to offer two logs with the continuous offering. Although these different actions are each associated with a separate verse, since they all share one objective: to have fire burn on the altar, they are considered as one mitzvah. as [Leviticus 6:6] states: "A continuous fire shall burn on the altar."2There was a special pyre kept burning on the altar for this purpose, as stated in Halachah 4. Although a fire descended from heaven,3As Leviticus 9:24 states: "And fire emerged from before God and it... consumed the burnt-offering." This fire remained on the altar throughout the entire existence of the Sanctuary. Yoma 21b relates that in the First and Second Temples, fire also descended from heaven and burned on the altar. it is a mitzvah to bring from ordinary fire, as [ibid. 1:7] states: "And the sons of Aaron, the priests, shall place fire on the altar."
הלכה ב
בַּבֹּקֶר עוֹרְכִין עֵצִים וְעוֹרְכִין בְּרֹאשׁ הַמִּזְבֵּחַ מַעֲרָכָה גְּדוֹלָה שֶׁל אֵשׁ שֶׁנֶּאֱמַר (ויקרא ו ה) "וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר". וְכֵן מִצְוָה לְהַעֲלוֹת שְׁנֵי גְּזָרִים שֶׁל עֵץ עִם תָּמִיד שֶׁל שַׁחַר יוֹתֵר עַל עֲצֵי הַמַּעֲרָכָה שֶׁנֶּאֱמַר וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר. וְכֵן מוֹסִיפִין שְׁנֵי גְּזָרִים עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם שֶׁנֶּאֱמַר (ויקרא א ז) "וְעָרְכוּ עֵצִים עַל הָאֵשׁ". מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁבְּתָמִיד שֶׁל בֵּין הָעַרְבַּיִם הַכָּתוּב מְדַבֵּר:
כסף משנה
2.
In the morning, the wood was arranged.4See Chapter 4, Halachah 5, which states that the priest who would remove the ashes from the altar would prepare the arrangement of wood and he would bring the logs together with the daily offering. They would prepare a large array of fire at the top of the altar, as [ibid. 6:5] states: "And the priest shall burn on it wood each morning."5Yoma 26b derives this concept from a different prooftext. It is questionable why the Rambam deviates from that source, since by doing so, he is forced to derive two different concepts from the same verse. Similarly, it is a mitzvah to bring two logs of wood6Hilchot Issurei Mizbeiach 7:3 states that the logs used for the offering were "a cubit long and a cubit wide. Their thickness was like that of the leveling rod for an overflowing se'ah." [to the altar] together with the continuous offering of the morning, besides the wood of the arrangement. [This is also intimated by the same verse.]Similarly, two logs of wood were added together with the continuous offering of the afternoon, as [implied by ibid. 1:7]: "And they shall arrange wood on the fire." According to the Oral Tradition,7See Sifra to the above verse; Yoma 26b. it was taught that the verse is speaking about the continuous offering of the afternoon.
הלכה ג
שְׁנֵי גְּזָרִים שֶׁל בֵּין הָעַרְבַּיִם מַעֲלִין אוֹתָן שְׁנֵי כֹּהֲנִים. כָּל אֶחָד וְאֶחָד בְּעֵץ יְחִידִי בְּיָדוֹ שֶׁנֶּאֱמַר (ויקרא א ז) "וְעָרְכוּ" הֲרֵי כָּאן שְׁנַיִם. אֲבָל שֶׁל שַׁחַר בְּכֹהֵן אֶחָד:
כסף משנה
3.
The two logs brought in the afternoon are brought up [to the altar] by two priests, each one holding one log in his hand.8The Radbaz maintains that the priest who would bring the logs in the morning (see note 4) would also bring a log in the afternoon and he would invite a friend to join him and bring the other log. This is derived from the fact that the term "and they shall arrange" used by the above prooftext is plural. Those of the morning, by contrast, are brought by one priest.9For the term used in that prooftext is singular.הלכה ד
שָׁלֹשׁ מַעֲרָכוֹת שֶׁל אֵשׁ עוֹשִׂין בְּרֹאשׁ הַמִּזְבֵּחַ בְּכָל יוֹם. רִאשׁוֹנָה מַעֲרָכָה גְּדוֹלָה שֶׁעָלֶיהָ מַקְרִיבִין הַתָּמִיד עִם שְׁאָר הַקָּרְבָּנוֹת. שְׁנִיָּה בְּצִדָּהּ קְטַנָּה שֶׁמִּמֶּנָּה לוֹקְחִין אֵשׁ בְּמַחְתָּה לְהַקְטִיר קְטֹרֶת בְּכָל יוֹם. שְׁלִישִׁית אֵין עָלֶיהָ כְּלוּם אֶלָּא לְקַיֵּם מִצְוַת הָאֵשׁ שֶׁנֶּאֱמַר (ויקרא ו ו) "אֵשׁ תָּמִיד תּוּקַד":
כסף משנה
4.
Three arrays of fire would be prepared on the top of the altar each day:10See Hilchot Avodat Yom Kippurim 4:5. The first was the large arrangement upon which were offered the continuous offering and the other sacrifices. The second was a small [arrangement] to its side from which fire was taken in a fire-pan to offer the incense offering each day.11See Chapter 3, Halachah 5. The third was not associated with any other purpose except to fulfill the mitzvah of burning fire, as [ibid. 6:6] states: "A continuous fire shall burn."12As stated in Halachah 1.הלכה ה
מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזֶּה שֶׁנֶּאֱמַר (ויקרא ו ב) "עַל מוֹקְדָה עַל הַמִּזְבֵּחַ" זוֹ מַעֲרָכָה גְּדוֹלָה. (ויקרא ו ב) "וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ" זוֹ מַעֲרָכָה שְׁנִיָּה שֶׁל קְטֹרֶת. (ויקרא ו ה) "וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ" זוֹ מַעֲרָכָה שְׁלִישִׁית שֶׁל קִיּוּם הָאֵשׁ. אֲבָל אֵיבָרִים וּפְדָרִים שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב נוֹתְנִין אוֹתָן בְּצִדֵּי מַעֲרָכָה גְּדוֹלָה:
כסף משנה
5.
According to the Oral Tradition,13Yoma 45a. it was derived that [ibid.:2] which states: "On the pyre, on the altar" - refers to the large arrangement. "The fire of the altar shall burn upon it" [ibid.] - refers to the second arrangement for the incense offering. And "The fire of the altar shall burn upon it" [ibid.:5] - refers to the third arrangement for the maintenance of the fire. The limbs and the fats that were not consumed during the evening are placed on the side of the large arrangement.14I.e., when the altar was arranged in the morning, these limbs and fats were placed there until the large arrangement could be prepared and kindled.הלכה ו
הַמְכַבֶּה אֵשׁ הַמִּזְבֵּחַ לוֹקֶה שֶׁנֶּאֱמַר (ויקרא ו ה ו) "לֹא תִכְבֶּה". אֲפִלּוּ גַּחֶלֶת אַחַת וַאֲפִלּוּ הוֹרִידָהּ מֵעַל הַמִּזְבֵּחַ וְכִבָּה לוֹקֶה. אֲבָל אֵשׁ מַחְתָּה וְאֵשׁ מְנוֹרָה שֶׁהֱכִינָהּ בַּמִּזְבֵּחַ לְהַדְלִיק מִמֶּנָּה אַף עַל פִּי שֶׁכִּבָּה אוֹתָן בְּרֹאשׁ הַמִּזְבֵּחַ פָּטוּר שֶׁהֲרֵי נִתְּקָהּ לְמִצְוָה אַחֶרֶת וְאֵין אֲנִי קוֹרֵא בָּהֶן אֵשׁ הַמִּזְבֵּחַ:
כסף משנה
6.
One who extinguished the fire of the altar is liable for lashes,15Sefer HaMitzvot (negative commandment 81) and Sefer HaChinuch (mitzvah 133) count this prohibition as one of the Torah's 613 mitzvot. as [ibid.:6] states:16We have cited this reference because it is the one the Rambam refers to in Sefer HaMitzvot, loc. cit. Others cite Leviticus 6:5. And in his commentary on the Torah, Rashi states that there are two negative commandments involved. "It shall not be extinguished." Even one coal - even if it was removed from the altar - if one extinguishes it, he is liable for lashes.17Despite the fact that the fire of the altar as a whole continues to burn. If, however, one extinguishes the fire of a fire-pan18See Halachah 4. or the fire designated to kindle the Menorah19See Chapter 3, Halachah 13. that was kindled on the altar, even if he extinguishes it on the top of the altar, he is exempt. [The rationale is that] this fire has been allocated for another mitzvah and it is no longer called "the fire of the altar."הלכה ז
כְּשֶׁמְּסַדֵּר עֲצֵי מַעֲרָכָה גְּדוֹלָה מְסַדְּרָהּ בְּמִזְרַח הַמִּזְבֵּחַ. וְיִהְיֶה מַרְאֶה שֶׁהִתְחִיל לְסַדֵּר מִן הַמִּזְרָח. וְרֶוַח הָיָה בֵּין הַגְּזָרִים. וְרָאשֵׁי הַגְּזָרִים הַפְּנִימִיִּים הָיוּ נוֹגְעִין בַּדֶּשֶׁן שֶׁבְּאֶמְצַע הַמִּזְבֵּחַ וְהוּא הַנִּקְרָא תַּפּוּחַ:
כסף משנה
7.
When one arrays the wood of the large arrangement, he should arrange it on the eastern portion of the altar. It should be made [in a manner that makes it apparent]20Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:4). that he began to arrange it from the east. There should be open space between the logs21So that there would be enough air for the fire to burn effectively (Radbaz). and the ends of the inner logs should touch the ashes that are in the center of the altar. It is called the ash-heap.22See Halachah 13. From the Rambam's statements here and in his Commentary to the Mishnah (op. cit.:2), it would appear that the top surface of the altar was flat and the name tapuach (literally, "bulging") was given because of the ash-pile made there. The Ra'avad differs and maintains that there was a bulge in the center of the surface of the altar itself. See also the Meiri in his commentary to Tamid who maintains that the term refers to a concave curve on the altar's surface. The Radbaz and the Kessef Mishneh support the Rambam's interpretation.הלכה ח
וְאַחַר שֶׁמְּסַדֵּר מַעֲרָכָה גְּדוֹלָה חוֹזֵר וּבוֹרֵר עֲצֵי תְּאֵנָה יָפִים וּמְסַדֵּר מַעֲרָכָה שְׁנִיָּה שֶׁל קְטֹרֶת מִכְּנֶגֶד קֶרֶן מַעֲרָבִית דְּרוֹמִית מְשׁוּכָה מִן הַקֶּרֶן כְּלַפֵּי צָפוֹן אַרְבַּע אַמּוֹת וּבָהּ כְּמוֹ חָמֵשׁ סְאִין גֶּחָלִים. וּבְשַׁבָּת עוֹשִׂין בָּהּ כְּמוֹ שְׁמוֹנֶה סְאִין גֶּחָלִים מִפְּנֵי שֶׁעָלֶיהָ מַקְטִירִין בְּכָל שַׁבָּת שְׁנֵי בְּזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים:
כסף משנה
8.
After the large arrangement is arrayed, logs of high-quality fig wood23See Hilchot Issurei Mizbeiach 7:3. are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner,24I.e., the corner closest to both the Temple Building and the ramp. four cubits to the north of the corner.25For in this way, he will be fulfilling the directive of Leviticus 16:12: "And he shall take... flaming coals from the altar, before God." Yoma 45b explains that this refers to the outer altar which has a portion that is "before God," opposite the Holy of Holies. The second arrangement of fire was arrayed exactly in this position. Although the above verse speaks about the incense offering of Yom Kippur, our Sages also applied the concept to the incense offering brought each day. It would contain five se'ah26A se'ah is slightly more than 8 liter in contemporary measure according to Shiurei Torah. Other commentaries consider it larger. of coals. On the Sabbath, it would contain about eight se'ah of coals, because on every Sabbath, the two bowls of frankincense from the showbread27See Chapter 4, Halachah 11; Chapter 6, Halachah 11. would be offered on it.הלכה ט
מַעֲרָכָה שְׁלִישִׁית שֶׁל קִיּוּם הָאֵשׁ עוֹשֶׂה אוֹתָהּ בְּכָל מָקוֹם שֶׁיִּרְצֶה מִן הַמִּזְבֵּחַ. וּמַצִּית בָּהּ אֶת הָאֵשׁ. וְלֹא יַצִּית הָאֵשׁ לְמַטָּה וְיַעֲלֶה אוֹתָהּ לַמִּזְבֵּחַ אֶלָּא בַּמִּזְבֵּחַ עַצְמוֹ מַצִּיתִין שֶׁנֶּאֱמַר (ויקרא ו ב) "וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ". מִכָּאן לְהַצָּתָה שֶׁלֹּא תִּהְיֶה אֶלָּא בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ:
כסף משנה
9.
The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar.28Har HaMoriah states that this can be inferred from the fact that our Sages did not mention any specific place for this arrangement.The fire should be kindled on [the altar]. One should not kindle the fire on the ground and bring it up to the altar. Instead, it should be kindled on the altar itself, as [implied by] the verse: "The fire of the altar shall burn." This29I.e., its description as "the fire of the altar. The Radbaz notes that Yoma 45b derives this concept from a different verse and explains that this is a characteristic practice of the Rambam in the Mishneh Torah: to interpret the Torah's verses according to their simple meaning even though different interpretations are offered in prior Rabbinic sources. teaches that the kindling should be on the altar itself.
הלכה י
הֲרָמַת הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ בְּכָל יוֹם מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר וְהֵרִים אֶת הַדֶּשֶׁן. וְהִיא עֲבוֹדָה מֵעֲבוֹדוֹת כְּהֻנָּה. וּבִגְדֵי כְּהֻנָּה שֶׁתּוֹרֵם בָּהֶן הַדֶּשֶׁן יִהְיוּ פְּחוּתִין מִן הַבְּגָדִים שֶׁמְּשַׁמֵּשׁ בָּהֶם בִּשְׁאָר עֲבוֹדוֹת שֶׁנֶּאֱמַר (ויקרא ו ד) "וּפָשַׁט אֶת בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהֵרִים אֶת הַדֶּשֶׁן". אֵינוֹ אוֹמֵר אֲחֵרִים שֶׁיִּהְיוּ בִּגְדֵי חֹל אֶלָּא שֶׁיִּהְיוּ פְּחוּתִין מִן הָרִאשׁוֹנִים. לְפִי שֶׁאֵינוֹ דֶּרֶךְ אֶרֶץ שֶׁיִּמְזֹג כּוֹס לְרַבּוֹ בִּבְגָדִים שֶׁבִּשֵּׁל בָּהֶם קְדֵרָה לְרַבּוֹ:
כסף משנה
10.
It is a positive commandment to remove the ashes from the altar each day,30Sefer HaMitzvot (positive commandment 30) and Sefer HaChinuch (mitzvah 131) count this as one of the Torah's 613 mitzvot. as [Leviticus 6:3] states: "And he shall remove the ashes." This is one of the services performed by the priests.31It may not be performed by an Israelite (see Hilchot Bi'at HaMikdash 9:8).The priestly garments32All four priestly garments, even though only two are mentioned explicitly in the Torah in this context [the Rambam's Commentary to the Mishnah (Tamid 5:3)]. [worn] when removing the ashes33In contrast to other commentaries, according to the Rambam, these clothes are worn when removing the ashes from the altar and not when taking them out of the Temple Courtyard, for, as he states in Halachah 15, taking them out of the Temple Courtyard is not considered as priestly service. should be less valuable than those [worn] when performing the other aspects of Temple service, as [ibid.] continues: "He shall remove his garments and put on other garments and remove the ashes." The term "other" does not imply ordinary34I.e., garments that have not been consecrated. garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that]35In his Commentary to the Mishnah (loc. cit.), the Rambam explains that the reason they prepared clothes of lesser value is not because they did not wish to undertake the expense, because in the Temple, no such considerations were made. As our Sages state (Tamid 3:4), "Poverty is inappropriate in a place of wealth." it is not proper conduct to serve a cup [of wine] to one's master in the same clothes as one cooked food for him.36Removing the ashes is comparable to cooking food, for both are acts of preparation. Serving wine and offering sacrifices are also analogous, for both involving presenting something.
הלכה יא
אֵימָתַי תּוֹרְמִין הַדֶּשֶׁן בְּכָל יוֹם. מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. וּבָרְגָלִים מִתְּחִלַּת שְׁלִישׁ אֶמְצָעִי שֶׁל לַיְלָה. וּבְיוֹם הַכִּפּוּרִים מֵחֲצוֹת הַלַּיְלָה:
כסף משנה
11.
When should the ashes be removed from the altar each day? At dawn.37The time when the first rays of the sun become visible on the eastern horizon. According to the various opinions, this is between 72 minutes and two hours before sunrise. On the festivals, it should be carried out from the beginning of the middle third of the night.38Since there are many sacrifices offered during the festivals, all of the activity in the Temple is begun earlier so that there will be ample opportunity. And on Yom Kippur, from midnight.39On Yom Kippur, all of the elements of the Temple service were performed by the High Priest. Lest he become tired, the different elements of the Temple service were spaced out as far as possible. Hence, this activity was performed earlier in the night.הלכה יב
כֵּיצַד תּוֹרְמִין. מִי שֶׁזָּכָה לִתְרֹם טוֹבֵל וְלוֹבֵשׁ בִּגְדֵי הֲרָמָה. וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו וְאוֹמְרִים לוֹ הִזָּהֵר שֶׁמָּא תִּגַּע בִּכְלִי עַד שֶׁתְּקַדֵּשׁ יָדֶיךָ וְרַגְלֶיךָ. וְאַחַר כָּךְ לוֹקֵחַ הַמַּחְתָּה וְשֶׁל כֶּסֶף הָיְתָה. וְהִיא הָיְתָה נְתוּנָה בְּמִקְצוֹעַ בֵּין כֶּבֶשׁ לַמִּזְבֵּחַ בְּמַעֲרָבוֹ שֶׁל כֶּבֶשׁ. וְנוֹטֵל אֶת הַמַּחְתָּה וְעוֹלֶה לְרֹאשׁ הַמִּזְבֵּחַ וּמְפַנֶּה אֶת הַגֶּחָלִים אֵילָךְ וְאֵילָךְ וְחוֹתֶה מִן הַגֶּחָלִים שֶׁנִּתְאַכְּלוּ בְּלֵב הָאֵשׁ וְיוֹרֵד לְמַטָּה לָאָרֶץ. וְהוֹפֵךְ פָּנָיו לְצָפוֹן וּמְהַלֵּךְ בָּאָרֶץ לְמִזְרַח הַכֶּבֶשׁ כְּמוֹ עֶשֶׂר אַמּוֹת כְּלַפֵּי הַצָּפוֹן. וְצוֹבֵר אֶת הַגֶּחָלִים שֶׁחָתָה עַל גַּבֵּי הָרִצְפָּה רָחוֹק מִן הַכֶּבֶשׁ שְׁלֹשָׁה טְפָחִים. בְּמָקוֹם שֶׁנּוֹתְנִים מֻרְאַת הָעוֹף וְדִשׁוּן הַמִּזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה. וַחֲתִיָּה זוֹ שֶׁחוֹתֶה בַּמַּחְתָּה וּמוֹרִיד לָרִצְפָּה אֵצֶל הַמִּזְבֵּחַ הִיא הַמִּצְוָה שֶׁל כָּל יוֹם:
כסף משנה
12.
How are [the ashes] removed? [The priest] who merited40See Chapter 4, Halachot 1-5, for a description of the process in which this priest was chosen. to remove the ashes would immerse [in the mikveh]41From Hilchot Bi'at HaMikdash 5:4 and Tamid 26a, it appears that the intent is that a person who enters the lottery for the right to remove the ashes would immerse beforehand. See Hilchot Bi'at HaMikdash 5:9. and put on the clothes for the removal of the ashes.42Chapter 4, Halachah 1, states that the priests would come to the lottery wearing their priestly garments. Thus the one who was chosen would remove his ordinary priestly garments and put on the garments for the removal of the ashes. He would sanctify his hands and feet [from the basin].43As the Rambam writes in his Commentary to the Mishnah (Tamid 1:4), a priest should not approach the altar for any aspect of the Temple service, without first sanctifying himself, as implied by Exodus 30:20. See Hilchot Bi'at HaMikdash 5:1. They would tell him:44This warning was administered by the head of the clan that would serve in the Temple that day (Tifferet Yisrael, Tamid 1:4). "Be careful lest you touch a sacred utensil before sanctify your hands and feet."Afterwards, he would take a fire-pan - it was silver and would be placed in the corner between the ramp and the altar - to the west of the ramp.45I.e., the side near the entrance to the Temple Building. He would take the fire-pan and ascend to the top of the altar and scatter the coals, this way and that. [With the fire-pan,] he would lift up some of the coals46The Kessef Mishneh quotes authorities who mention that these coals must be from the limbs of the sacrifices that were consumed by the fire. which were consumed by the heart of the fire, and descend to the ground. He would turn his face to the north47For when descending the altar, he would be facing the south. and walk on the ground at the east of the altar48The side closer to the entrance to the courtyard. approximately ten cubits to the north.49Thus he is 20 cubits from the altar, for the ramp was 30 cubits long. He would gather the coals that he lifted up [from the altar, placing them] on the floor [of the Temple Courtyard], three handbreadths away from the ramp,50Thus they are placed "near the altar," as stated in Leviticus 6:3. in the place where they would place the innards of a fowl [brought as an offering],51See Hilchot Ma'aseh HaKorbanot 6:21. the ashes of the inner altar and the Menorah.52Which are described in Chapter 3, Halachot 4 and 12 respectively.
Picking up these coals with the fire-pan and bringing them to the floor near the altar is a commandment that must be performed each day.
הלכה יג
אַחַר שֶׁיָּרַד זֶה שֶׁתָּרַם רָצִים אֶחָיו הַכֹּהֲנִים וּמְקַדְּשִׁין יְדֵיהֶם וְרַגְלֵיהֶם בִּמְהֵרָה. וְנוֹטְלִין אֶת הַמַּגְּרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעוֹלִין לְרֹאשׁ הַמִּזְבֵּחַ. וְכָל אֵיבְרֵי הָעוֹלוֹת וְאֵימוּרֵי הַקָּרְבָּנוֹת שֶׁלֹּא נִתְאַכְּלוּ כָּל הַלַּיְלָה מַחֲזִירִין אוֹתָם לְצִדְדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין סוֹדְרִים אוֹתָם בַּכֶּבֶשׁ כְּנֶגֶד הַסּוֹבֵב. וְאַחַר כָּךְ גּוֹרְפִין אֶת הַדֶּשֶׁן בְּמַגְרֵפוֹת מִכָּל צִדְדֵי הַמִּזְבֵּחַ. וּמַעֲלִין אוֹתוֹ עֲרֵמָה עַל גַּבֵּי הַתַּפּוּחַ. וְגוֹרְפִין אוֹתָהּ הָעֲרֵמָה בִּפְסַכְתֵּר. וְהוּא כְּלִי גָּדוֹל שֶׁמַּחְזִיק לֶתֶךְ. וּמוֹרִידִין אוֹתוֹ לְמַטָּה. וּבָרְגָלִים לֹא הָיוּ מוֹרִידִין אוֹתוֹ אֶלָּא מַנִּיחִין הָעֲרֵמָה גְּבוֹהָה בְּאֶמְצַע הַמִּזְבֵּחַ מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ:
כסף משנה
13.
After the person who [initially] removed ashes from the altar descended, his priestly brethren53As opposed to the other services in the Temple, there was no lottery made for this service. In his gloss, the Radbaz first explains that since many priests were required, there was no need to make a selection. Anyone who desired could participate. The Radbaz appreciates the apparent question that arises from the comparison to the following halachah and hence offers another explanation: that the priest who was selected to remove the ashes initially was responsible for gathering several of his priestly brethren to help complete the task. would run and sanctify their hands and feet quickly.54They would hurry so that they would not remain in the Temple Courtyard without having sanctified their hands and feet (Tifferet Yisrael, Tamid 2:1). They would take rakes and spits55Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:1). and ascend to the top of the altar. They would place all of the limbs of the burnt-offerings and the eimorim of the sacrifices that were not consumed [by the pyre] throughout the night, on the side of the altar.56If they would be removed from the altar, they would be disqualified for having remained overnight. Nevertheless, while limbs and fats were on the altar themselves, they would never be disqualified. If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp57For the ramp is considered as equivalent to the altar and the limbs are also not disqualified there. opposite [the altar's] surrounding ledge.58See Hilchot Beit HaBechirah 2:7, 10.Afterwards, they would use the rakes to rake the ashes from all the corners of the altar and make a pile on the ash-heap.59See note 22.
The mishnah (Tamid 2:1) states that this pile would at times reach 300 kor (every kor being 2 letechim, see below). Although the Rambam states that this is an exaggeration, we can be certain that the size of the ash-heap was significant. This pile [of ashes] would be cleared away with a pasachiter.60See Chapter 3, Halachah 6, for more details regarding this utensil. This is a large container that contains a letech.61A Talmudic measure equal to 9 kor which is equivalent to approximately 121 liters (approximately 27 gallons) according to Shiurei Torah and approximately 211 liters (48 gallons) according to Chazon Ish. It is taken down [to the floor of the Temple Courtyard]. On the festivals, they would not bring it down, but instead would leave a high pile in the center of the altar, because this beautifies the altar.
הלכה יד
כָּל מִי שֶׁיִּרְצֶה מִן הַכֹּהֲנִים מְמַלֵּא מִן הַדֶּשֶׁן שֶׁהוֹרִידוּ לְמַטָּה וּמוֹצִיא חוּץ לָעִיר לְשֶׁפֶךְ הַדֶּשֶׁן. וְאֵין לְהוֹצָאַת הַדֶּשֶׁן לַחוּץ פִּיּוּס אֶלָּא כָּל הָרוֹצֶה. וּמֵעוֹלָם לֹא נִתְעַצֵּל כֹּהֵן מִלְּהוֹצִיא אֶת הַדֶּשֶׁן:
כסף משנה
14.
Any one of the priests who desired would collect the ashes that were brought down [from the altar] and take them outside the city to the ash depository.62Leviticus 6:4 speaks of taking the ashes "outside the camp." For future generations, that was interpreted as meaning "outside of Jerusalem." In the same place, the bull brought by the High Priest as a sin-offering would be burnt as required by Leviticus 4:12. See Hilchot Ma'aseh HaKorbanot 7:4. Taking the ashes outside [the Temple Mount] did not require a lottery. Instead, whoever desired [was allowed to do so]. None of the priests were ever lethargic about removing the ashes.63Even though it was not considered part of the Temple service, as the Rambam proceeds to state.הלכה טו
וְאַף עַל פִּי שֶׁאֵין הוֹצָאָתוֹ לַחוּץ עֲבוֹדָה. אֵין בַּעֲלֵי מוּמִין מוֹצִיאִין אוֹתוֹ. וּכְשֶׁמּוֹצִיאִין אוֹתוֹ לְחוּץ לָעִיר מַנִּיחִין אוֹתוֹ בְּמָקוֹם שֶׁאֵין הָרוּחוֹת מְנַשְּׁבוֹת בּוֹ בְּחָזְקָה. וְלֹא חֲזִירִים גּוֹרְפִים אוֹתוֹ. וְלֹא יְפַזְּרֶנּוּ שָׁם שֶׁנֶּאֱמַר (ויקרא ו ג) "וְשָׂמוֹ". שֶׁיַּנִּיחֶנּוּ בְּנַחַת. וְאָסוּר לֵהָנוֹת בּוֹ:
כסף משנה
15.
Although removing [the ashes] outside [the Temple Mount] is not considered as service,64And thus does not require immersion or wearing the priestly garments. it should not be performed by priests with disqualifying physical blemishes.When it is removed outside the city, it is deposited in a place where the wind will not blow it powerfully, nor [rivers] would not flow into it.65Our translation follows the first printings and authoritative manuscripts of the Mishneh Torah and also follows the Rambam's Commentary to the Mishnah (Temurah 7:6). It should not be scattered there, as [Leviticus 6:3] states: "And you shall deposit it."66The Ra'avad questions the Rambam's statements, noting that the prooftext he cites refers to the removal of the ashes from the altar and not depositing them outside of Jerusalem. As the Radbaz explains, the Rambam does not differentiate between the two. [Implied is] that it should be placed down gently. It is forbidden to benefit from it.67See Hilchot Pesulei HaMukdashim 19:13 which mentions this prohibition. The Radbaz maintains that not only is a prohibition is involved, a person is liable for meilah, unauthorized use of sacred property, as stated in Hilchot Meilah 2:14.