Every morning, the daily service in the Temple commences not with the kindling of a new fire or the offering of a fresh sacrifice, but with the clearing of yesterday's ashes. To perform this seemingly menial cleaning task, the priest is required to wear his official priestly garments. This contrast teaches a profound lesson in humility: anyone approaching the service of God must set aside their personal honor for the sake of Heaven, as there is no room for pride in the palace of the King of Kings [רבנו בחיי, תורה תמימה, תולדות יצחק, כלי יקר]. Furthermore, lifting the ashes serves as a constant reminder of the previous day's devotion, seamlessly bridging the completed work with the new day's responsibilities [רש״ר הירש].
The attire required for this duty is subject to specific guidelines. The primary approach among commentators identifies the required garment as a close-fitting tunic [רש״י, רמב״ן, מזרחי, אבן עזרא]. This necessitates an exact fit, tailored precisely to the individual priest's measurements so that it neither drags on the ground nor sits too short [רש״י, רמב״ן, תורה תמימה, מלבי״ם]. Alternatively, another perspective suggests that the requirement does not refer to a single specific item, but serves as a general mandate to wear the complete set of priestly garments [רשב״ם, נתינה לגר]. These garments are crafted from pure, high-quality linen [אבן עזרא, ביאור יש״ר]. A fundamental rule for all Temple service is that these clothes must rest directly on the priest's skin, with absolutely no barrier—such as a bandage, dirt, or loose hair—intervening [רש״י, רמב״ן, תורה תמימה, רבנו בחיי]. The dressing process itself follows a strict order, beginning with the trousers worn directly against the flesh before any other item is added [תורה תמימה, מלבי״ם]. Ultimately, the priest must wear all four standard garments, including the turban and sash, though even older, worn-out vestments are perfectly acceptable for this specific task [רמב״ן, תורה תמימה, חזקוני].
The actual removal of the ashes does not involve clearing the entire altar. Instead, the priest scoops up a small portion, taking just a handful or a pan-full [רש״י, מזרחי, תורה תמימה, גור אריה]. This portion must be drawn directly from the heart of the fire, consisting specifically of the ash generated by the burnt offering itself, rather than the ash from the surrounding firewood [רש״י, מזרחי, מלבי״ם]. If, while gathering the ash, the priest encounters pieces of the sacrifice that popped out and were not entirely consumed, he must return them to the flames to burn completely [רש״י, תורה תמימה].
Once collected, the priest places the portion of ash beside the altar, specifically on the eastern side of the ramp [רש״י, מזרחי, רלב״ג]. The ash must be deposited gently and neatly, gathered into a single, orderly mound rather than scattered about [תורה תמימה, מלבי״ם, הכתב והקבלה, אדרת אליהו]. Even in its consumed state, this ash retains its sacred status; deriving any personal benefit from it is strictly forbidden. Once placed beside the altar, it would be miraculously swallowed by the earth [תורה תמימה, חומש קה״ת, רש״ר הירש].