Yoma 24 a, b

How much ash should be taken out from the ashes?  A set proportion? A set amount? A handful?  Each of these opinions would involve different difficulties for the priests as they attempted to standardize their practice.  But the rabbis were the ones attempting to create these strict guidelines; we do not know the mindsets of the priests themselves.

In their discussion of which rituals are permitted to be performed by non-priests, we learn that sprinkling blood, burning incense or animal parts, pouring water (on Sukkot), and pouring wine libations on the alter were punishable by death if done by non-priests.  Some add that removing ashes results in the same penalty.  The rabbis try to understand if "everything pertaining" to the altar refers to the ashes.  They look at other specific words, including "a service of giving" and "a service of removal".  They wonder whether we are dealing with a generalization followed by a specification, which would require a different protocol in determining halacha.

The rabbis try to understand what is including in "service".  Which action is the important action; the action that is both required and is punished with death or karet if it is not performed.  Lighting the menorah is an interesting example, as there are so many tasks involved: placing the wicks, pouring the oil, lighting the wicks, lighting the fire, laying out the kindling chips, etc.  The rabbis play games with words to ensure that they understand the directives of the the Torah.  But they tie themselves in knots.  And because they are looking at things punishable by death or excommunication, this is serious business.

Finally, the rabbis turn back to the garments worn by the priests as they participate in the lotteries that determine their daily service.  The rabbis do not seem to think highly of the priests, for they suggest that the priests will fight, push, and even run against halacha toward doing a 'mitzvah' if they are fully dressed in their priestly garb while the lottery is happening.  These priests seem to be quite unworthy of their roles as spiritual leaders.  We are told that they hurt each other and that they forsake Torah law in the name of their own glory.  I wonder if the rabbis intended to speak of priests in this light.  Perhaps this was the commonly held belief about priests at that time.  Or perhaps the rabbis were asserting their own moral fortitude by suggesting that the priests were of lower character.

Or perhaps I am misreading...