Mishneh Torah — Daily & Additional Offerings הלכות תמידים ומוספין, Chapter 2

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":

It is a positive commandment for there to be fire continuously burning on the altar, (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." Although a fire descended from heaven, 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."

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:

In the morning, the wood was arranged. 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." 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 wood 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, to the above verse; Yoma 26b. it was taught that the verse is speaking about the continuous offering of the afternoon.

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:

The two logs brought in the afternoon are brought up [to the altar] by two priests, each one holding one log in his hand. 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.

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":

Three arrays of fire would be prepared on the top of the altar each day: 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. 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."

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:

According to the Oral Tradition, 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.

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:

One who extinguished the fire of the altar is liable for lashes, (negative commandment 81) and Sefer HaChinuch (mitzvah 133) count this prohibition as one of the Torah's 613 mitzvot. as [ibid.:6] states: 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. If, however, one extinguishes the fire of a fire-pan or the fire designated to kindle the Menorah 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."

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:

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] 2:4). that he began to arrange it from the east. There should be open space between the logs 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.: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.

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:

After the large arrangement is arrayed, logs of high-quality fig wood 7:3. are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner, four cubits to the north of the corner. 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'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 showbread would be offered on it.

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:

The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar. 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." This. 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.

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:

It is a positive commandment to remove the ashes from the altar each day, (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. 9:8).The priestly garments 5:3)]. [worn] when removing the ashes 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 ordinary garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that]), 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.

אֵימָתַי תּוֹרְמִין הַדֶּשֶׁן בְּכָל יוֹם. מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. וּבָרְגָלִים מִתְּחִלַּת שְׁלִישׁ אֶמְצָעִי שֶׁל לַיְלָה. וּבְיוֹם הַכִּפּוּרִים מֵחֲצוֹת הַלַּיְלָה:

When should the ashes be removed from the altar each day? At dawn. On the festivals, it should be carried out from the beginning of the middle third of the night. And on Yom Kippur, from midnight.

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:

How are [the ashes] removed? [The priest] who merited to remove the ashes would immerse [in the mikveh] 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. He would sanctify his hands and feet [from the basin]. 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: 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. 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 coals 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 north and walk on the ground at the east of the altar approximately ten cubits to the north. 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, in the place where they would place the innards of a fowl [brought as an offering], 6:21. the ashes of the inner altar and the Menorah.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.

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:

After the person who [initially] removed ashes from the altar descended, his priestly brethren would run and sanctify their hands and feet quickly. 2:1). They would take rakes and spits 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. If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp opposite [the altar's] surrounding ledge. 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. 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. This is a large container that contains a letech. 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.

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:

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. 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.

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:

Although removing [the ashes] outside [the Temple Mount] is not considered as service, 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. 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." [Implied is] that it should be placed down gently. It is forbidden to benefit from it. 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.