Tzav

THE KOHEN SHALL WEAR A LINEN TUNIC, AND LINEN PANTS ON HIS FLESH.  HE SHALL SEPARATE THE ASHES OF WHAT THE FIRE CONSUMED OF THE ELEVATION OFFERING ON THE ALTAR, AND PLACE IT NEXT TO THE ALTAR. HE SHALL CHANGE HIS CLOTHES AND AND WEAR OTHER CLOTHES, AND REMOVE THE ASHES TO A PLACE OUTSIDE THE CAMP, TO A PURE PLACE (Vayikra 6:3-4)

Ash is practically garbage, yet the Torah gives it greater consideration than we would expect.  This raises a few questions:


1.  Why is removal of the ashes a mitzva, rather than a task left to routine common sense?


2. Why must it be done by a Kohen in priestly clothes, rather than an ordinary custodian?


3. Why must the ashes go to a pure place?


In verses 2-3, the elevation offering is mentioned three times, alluding to three components: the animal, the ashes which retain some animal fat and are burnt with the animal, and the ashes carried out of the camp. The ashes are therefore an integral part of the offering (Sforno).

As G-d's house, the mishkan should be treated with the greatest honor.  It is fitting that the altar where the offering is burnt should be kept clean, and the fire will burn more brightly if ashes are removed (Sefer Hachinuch).

G-d's house is not a place for self-aggrandizement.  Even an important person in special clothes needs to engage in the nitty-gritty of removing ashes (Torah Temimah).

Ash is placed next to the altar as a memorial to yesterday's service.  This is for the nation to appreciate what has been accomplished, and to understand that today avodas Hashem does not require  innovation but simply to perform G-d's will once again.    Therefore the ashes remain kodesh;  its disposal requires a pure place and its misuse is a sacrilege (me'ilah) (Rav SR Hirsch).