Talmud - Tamid 28b תמיד כ״ח ב׳

nor could they hear the sound of his steps. They were therefore unaware of his progress until they heard the sound of the wood that ben Katin crafted into a mechanism [mukhani] of pulleys that was used to sink the Basin into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, they said to each other: The time for sanctifying hands and feet has come. The priest sanctified his hands and his feet with water from the Basin after he raised it. He then took the silver coal pan from the corner between the ramp and the altar, and ascended to the top of the altar.

The priest cleared the upper layer of coals to this side and to that side and scooped into the coal pan the inner coals that were completely consumed. He then descended the ramp. When he reached the floor, in the southeast of the Temple courtyard, he turned his face toward the north. He would walk along the east side of the ramp toward the south side of the altar, walking a distance of about ten cubits from the bottom of the ramp, which was twenty cubits from the altar. He then heaped the coals upon the floor in a location three handbreadths distant from the ramp, in the place where the priests would place the crop of the bird burnt offering, the ashes removed from the inner, golden altar, and the ashes removed from the Candelabrum.

GEMARA: The mishna teaches that the priests would walk along the portico surrounding the Temple courtyard. Since porticoes were usually made of wood, the Gemara asks: And were there porticoes in the courtyard? But isn’t it taught in a baraita that Rabbi Eliezer ben Ya’akov says: From where is it derived that one may not build wooden porticoes in the Temple courtyard? The verse states: “You shall not plant for yourself an ashera of any kind of tree beside the altar of the Lord your God” (Deuteronomy 16:21).

The Gemara explains that this is what the verse is saying: You shall not plant for yourself an ashera, i.e., a tree used as part of idolatrous rites. Moreover, you shall not plant or otherwise place for yourself any kind of tree or wood beside the altar of the Lord your God. Rav Ḥisda says: The mishna is referring to porticoes made of building materials, i.e., stone, whereas the prohibition of erecting porticoes in the Temple courtyard applies only to porticoes of wood.

§ The mishna teaches: Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the Griddle-Cake Offering was located. They would then set the preparer of the Griddle-Cake Offering to prepare the griddle-cake offering. The Gemara asks: Is this to say that the griddle-cake offering was sacrificed before the other rites of the Temple service were performed?

But isn’t it taught in a baraita: From where is it derived that there is nothing that is sacrificed on the altar prior to the daily morning offering? The verse states: “And the fire on the altar shall be kept burning on it, it shall not be extinguished; and the priest shall kindle wood upon it every morning, and he shall prepare the burnt offering upon it and shall cause the fats of the peace offerings to go up in smoke upon it” (Leviticus 6:5). And Rabba says that the term: The burnt offering, with the definite article, indicates that the burnt offering is important and is the first offering sacrificed each day. Rav Yehuda says: The griddle-cake offering was not burned on the altar at that early hour. Rather, it was necessary to set the preparers of the griddle-cake offering to heat hot water for preparing the parboiled griddle cakes.

MISHNA: The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: The brethren of the priest who removed the ashes, i.e., the other members of the patrilineal family, saw that he had descended from the altar with the coal pan, and they would run and come to the Basin. They made haste and sanctified their hands and their feet with the water in the Basin, and then they took the shovels and the forks and ascended with them to the top of the altar. The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed.

With regard to the limbs of burnt offerings and the fats of other offerings that had not been consumed and burned to ashes during the time from the previous evening, the priests would clear them to the sides of the altar. If the remaining limbs and fats were so abundant that the sides of the altar were unable to hold them, the priests would arrange them on the ramp, opposite the surrounding ledge of the altar.

The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it,

Traduction : The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz.

Tamid 28b details the priestly ritual of clearing altar coals using the water-filled Basin, then examines whether wooden porticoes were permitted in the Temple courtyard.