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The garments of both the ordinary priest and High Priest are one of the most interesting topics of Temple study. Our day has seen the restitution of the biblical colors, ancient weaving techniques and understanding. Today these garments for the first time in almost two thousand years are now being made. In the case of the High Priest the garments are constructed.

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To understand the layout of the Temple and to recover the Tavnit (blueprint) 0f the Holy Temple is required to attempt the building of the Temple in our day. This is also critical to our understanding of Hashem’s word. The tavnit must agree with the text of scripture, halachah and function. The classic example of this is the case of the Kior or Laver.

The Kior (Laver) was the basin by which the kohanim sanctified their hands and feet before ascending the Mizbeiach (Altar) or entered the Beit haMikdash (Temple Building). Specifically, the kohanim had to sanctify their hands and feet before beginning the sacrificial service. According to the Temple Scroll, one of the Dead Sea Scrolls, the kohanim were also required to wash their hands and feet, due to the sanctity of the blood they would have on their garments and body, at the conclusion of their sacrificial service. During the First Temple period the Kior was known as the Yam (Sea). Middot states that the Kior was located between the Ulam (Porch of the Temple Building) and the Mizbeiach (Altar) toward the south.

The basin was between the ulam and the altar, drawn towards the south. Between the ulam and the altar were 22 amot. . . .
Middot 3.6

The first impression from Middot 3.6 is that the Kior sat within the 22 amot between the eastern wall of the Ulam (the Porch of the Temple) and the western wall of the Mizbeiach (Altar). However, there are problems with this concept. These are described below.

Description of the Mukni of ben Katin
The Mukni (Machine) is often described as a type of crane that hoisted and lowered the Kior into a cistern. The Kior was make of bronze or brass. Water that remained overnight in a vessel made of bronze or brass became impure. Therefore, many scholars have interpreted that the Mukni lifted the kior after it was emptied and lowered it into a cistern for overnight. Immersing the vessel into a cistern with a large volume of water eliminated the possibility of impurity.  The Kior (Basin) was raised the following morning by the kohen (priest) who was selected to clear the Mizbeiach (Altar).

Frequently the Mukni (Machine) is represented as a wheel (Galgal) or pulley system attached to the Ulam (Porch) of the Beit haMikdash (Temple Building) that lowered the Kior (Basin) into a cistern located between the Ulam (Porch) and the Mizbeiach (Altar).

The traditional theory of how the Mukni worked and where it was located is not possible. These two points may be discerned from the Mishnah as well as the location of the cisterns of the Azarah.

The one chosen to pick up from the altar (Mizbeiach), he would pick up from the altar (Mizbeiach). And they would say to him: Beware, lest you touch the utensil before you wash your hands and feet from the basin (Kior)! And behold the shovel is placed on the corner, between the ramp (Kevesh) and the altar (Mizbeiach), on the west side of the ramp (Kevesh)! No man entered with him, and there was no candle in his hand; rather, he would walk by the light of the pile. They did not see him, nor did they hear his voice, until they heard the sound of the wood, that Ben Katin made as a mukhni for the basin, and they would say: The time has come! He washed  his hands and feet from the basin (Kior), took the silver shovel, and went up to the top of the altar (Mizbeiach), and pushed aside the coals this way and that way. He shoveled out from the burnt up inner ones, and went down, He reached the floor, turned his face to the north, walked alongside the east of the ramp (Kevesh) about ten amot (cubits). He piled up the coals on the floor, three tefahim (handbreadths) away from the ramp (Kevesh), in the place where they put the bird crops, and the ashes of the inner altar (Mizbeiach Zahav) and of the menorah.
Tamid 1.4

The expression “no man entered with him” indicates that the kohen must have entered a structure   and there activated the Mukni (Machine). As no one was able to see him, this must have been a building. There was no structure between the Ulam (Porch) and the Mizbeiach (Altar).  Even though it was dark as it was prior to dawn, the area was well lit by the fires of the Mizbeiach (Altar). It is also obvious that the Mukni (Machine) could be activated by a single individual. Therefore, the Mukni (Machine) must have been within a chamber inside this building.

The mishnah above also refers to the other kohanim in addition to the one who entered the building hearing “the sound of the wood, that Ben Katin made as a mukhni for the basin (kior). This naturally calls to mind the Galgal (Wheel) of the Lishkat haGolah (Chamber of the Returnees). Could the Galgal of the Lishkat haGolah be the same Galgal of the Mukni (Machine) of ben Katin? One is a machine to supply water to the kior, while the wheel within the Lishkat haGolah was used to supply water to the entire Azarah.

The Mukni (Machine) of ben Katin was described as a wooden machine that is usually thought of as a pulley that lowered and raised the Kior (Basin) each evening and morning. This strongly suggests that the wood of the Mukni (Machine) and the wheel (Galgal) of the Lishkat haGolah (Chamber of the Exile or Returnees) were the same. This would mean that the Mukni (Machine) would have been located within the Lishkat haGolah (Chamber of the Exiles or Returnees).

The very name of the chamber has been the subject of controversy. A note from the Kehati Mishnah Middot where this chamber was being discussed is helpful.

The chamber was named golah because the returnees from the Babylonian exile dug the well. (Bartenura). Others relate golah to galgal  (“wheel” or “pulley”), i.e., the chamber was named after the pulley which lowered the basin (kior) into the well at night (Raviah  cited by Tosefot  Yom Tov). Some pronounce this word as gulah (bowl; cf. “and a bowl upon its top”; Zech. 4:2), i.e., a large round bowl which held the water drawn from the well (Tiferet Yisrael); cf. the variant reading: “Where there was a well with a fixed bowl, and a wheel placed over it” (Rabbenu Yehonatan cited by Tosefot Yom Tov).287

There is another reason why the traditional theory will not work. It is impossible to lower a vessel into a cistern as there are no cisterns or subterranean openings in that area. The nearest cistern to the Mizbeiach (Altar), the Kevesh (Ramp of the Mizbeiach) and the Ulam (Porch), is cistern #28 according to the map of Conrad Schick of the Palestine Exploration Fund. In addition, this present day cistern was not a cistern in the time of the Temple but rather a tunnel system thought to sit over the actual Bor Golah (Cistern of the Golah). For the Kior to have been located in the traditional spot (the 22 amot between the eastern edge of the Ulam and the western side of the Mizbeiach (Altar) would required a crane to lift the Kior (Laver) through the colonnaded Achsadrah (Portico) surrounding the Azarah and lower it to the tunnel beneath the Beit Avtinas (House of Avtinas) from which it would still have to have been lowered from the tunnel to the actual Bor Golah (Golah Cistern). This in turn was raised the next morning by a single kohen and returned to its place. Another matter would be that the weight of the Kior  filled with water and then shifted to its position in the Azarah  proper would have exceeded the technology of the time.

The solution is that the Kior was not located within that 22 amot. The requirement was that the Kior sat between the Ulam and the Mizbeiach. By comparing a mishnah from Kelim which lists progressively the different levels of sanctification within the Temple, an enlarged measurement for the area between the Ulam and the Mizbeiach is revealed.

Within the walls is more sanctified than these, for we may eat  there kodashim kalim  and ma’aser sheni (second tithe). Har Habayit is more sanctified than this, for zavim and zavot, niddot and yoldot may not enter there. The Heil is more sanctified than this, for Gentiles, and one rendered impure by a corpse, may not enter there. Ezrat Nashim (Court of the Women) is more sanctified than this, for a tevul yom may not enter there, but they are not liable to a sin-offering for it. Ezrat Yisrael (Court of Israel) is more sanctified than this for one lacking atonement may not enter there, and they are liable to a sin-offering for it. Ezrat Kohanim (Court of the Priests) is more sanctified than this, for Israelites may enter there only at a time when they are needed, for laying hands, for slaughtering, for heaving.
Kelim 1.8

Between the Ulam and the altar is more sanctified than this, for those with a blemish and those with wild hair may not enter there. The Hekhal is more sanctified than this, for one may mot enter there without washing hands and feet. The Holy of Holies is more sanctified than these, for only the kohen gadol may enter there, on Yom Kippur at the time of service. R. Yose said: In five ways, between the Ulam and the altar corresponds to the Hekhal: those with a blemish, and those with wild hair, and those who had drunk wine, and one who had not washed hands and feet, may not enter there; and they must withdraw from between the Ulam and the altar at the time of burning the incense.
Kelim 1.9

One may not Enter the Area Between the Ulam and the Mizbeiach until they had Washed their Hands and Feet from the Kior
The last phrase of the above mishnah states that one who had not wash his hands and feet may not enter into the area between the Ulam and the Mizbeiach. This is further emphasized in a text from the Tosefta.

“Those whose hands and feet are not washed enter [the area] between the porch (Ulam) and the altar (Mizbeiach),” the words of R. Meir. And sages say, “They do not enter.” Said R. Simeon the Modest before R. Eliezer, “I entered [the area] between the porch (Ulam) and the altar (Mizbeach) without having washed [my] hands and feet.” He said to him, “Who is more beloved, you or the high priest (Kohen Gadol)?” He was silent. He said to him, “You are ashamed to say that [even] the dog of the high priest (Kohen Gadol) is more beloved than you!” He said to him, “Rabbi, you have said it.” He said to him, “ By the [sacred] service! Even the high priest [who without washing hands and feet enters the area between the porch (Ulam) and the altar (Mizbeiach)] – they break his head with clubs. What will you do that the guardsman not find you!” . . . .
Tosefta Kelim Baba Qamma 1.6

In this tosefta several points must be emphasized. No one was allowed into the area, not even the kohen Gadol, until they had washed their hands and feet from the Kior. The penalty for this breach of halachah  was death by clubbing. The statement “And sages say” designates that this was a decision of the Sanhedrin and therefore binding. Therefore, the Kior had to be accessible before one reached this area. This creates a dilemma. According to Middot the Kior was between the Ulam and the Mizbeiach, but according to Kelim an individual could not go into this same area until they had washed from the Kior. Either there was a disagreement or a way to fulfill both commandments.

Some commentators stated that they washed from another vessel before entering the area, but that would defeat the purpose of the Kior.292 In addition, the Torah commandment specfied that the Kohanim were to wash specifically from the Kior before their service.

‘Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash; and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein.
Exodus 30.18

And thou shalt set the laver between the tent of meeting and the altar, and shalt put water therein.
Exodus 40.7

And he set the laver between the tent of meeting and the altar, and put water therein, wherewith to wash; that Moses and Aaron and his sons might wash their hands and their feet thereat;  when they went into the tent of meeting, and when they came near unto the altar, they should wash; as the L-rd commanded Moses.
Exodus 40.30-32

The key to how all of this worked is found in the phrase from the Mishnah concerning the placement of the Kior when compared to other texts from the Tanach  and the Temple Scroll and a review of the law concerning the kedushah or sanctification of the buildings opening onto the Azarah.

The basin (Kior) was between the ulam and the altar, drawn towards the south.
Middot 3.6

The phrase ‘drawn towards the south’ in Hebrew is וּמָשׁוּךְ כְּלַפֵּי הַדָּרוֹם. Yigal Yadin expressed in his work on the Temple Scroll a similar expression in the placement of a building known as the Beit Kior (House of the Kior).

And you shall make a house for the laver (Kior) in the southeast (נגב מזרח).
The Temple Scroll XXXI.102

Yigal Yadin’s commentary makes some interesting observations about the location of the Kior in comparing this phrase with those of the Mishnah and Tanach.

There is no identical biblical or mishnaic usage. The purpose of the scroll is to determine the exact place of the house of the laver (Kior) as against its site in Ex. xxx:18 and in relation to the “sea”, the location of which is explicitly specified in I Kings: מכתף הבית הימנית קדמה ממול                                                נגב (vii:39). As emerges from this description, the house of the laver is located in the southeast corner of the Temple.295

By so placing the house of the laver (Kior), the author attempted to bridge the gap between the words “you shall . . . make a laver (Kior) of bronze . . . and you shall put it between the tent of meeting (Ohel Moed) and the altar” (Ex. xxx:18; see also Ex. xl:7, 30) and the words “and he set the sea (Yam) on the southeast corner of the house.” (I Kings vii:39; for the term נגב מזרח (negev mizrach), cf. II Chron. iv:10). That is to say, it was an endeavor to relate the text on the placement of the laver (Kior) in the Tabernacle to that on the location of the sea (Yam) in Solomon’s Temple. On the strength of these references, the Mishnah says: “The laver (Kior) stood between the Porch (Ulam – Vestibule) and the Altar, towards the south” (Middoth iii:6); the accepted interpretation of these words is that the laver (Kior) stood opposite the eastern facade of the Temple, at its southern end.296

A point of clarification needs to be made in reference to the various expressions used in designating the location of the Kior to the southeast of the Temple. It should be understood that there are two ways this could be understood. The first is how it has been perceived through the ages as to the southeast of the Temple building, between the Ulam (Porch) and the Altar. The second interpretation is that the Kior was located to the southeast of the Temple Courtyard (Azarah).

Before examining the passages on the location of the Yam (Sea) as described in I Kings and II Chronicles, a review of the law concerning a building that opened to the Azarah  having the kedushah (sanctification) of the Azarah is helpful. According to the halachah the entire building had the sanctification of the Azarah. However, if the building also opened to the Cheil, then the building was divided into two sections with posts (Rashai Pispisin) marking when one passed from one section to the other. The section of the building that opened to the Cheil had the kedushah (sanctification) of the Cheil.

Come and hear: [With regard to] the chambers built in the sacred area and opening into the non-sacred area, their inside is non-sacred, while their roofs are sacred? — R. Hisda explained this [as meaning] where their roofs were level with the ground of the Temple Court. If so, consider the second clause: [As to] those built in the non-sacred [area] and opening into the sacred [area], their inside is sacred, while their roofs are non-sacred. Now if you think that it means where their roofs are level with the ground of the Temple Court, then they are cellars, whereas R. Johanan said: The cellars were not sanctified? — R. Johanan said this only in respect of those opening into the Temple Mount; [whereas] that was taught in respect of those opening into the Temple Court. But it was taught, R. Judah said: The cellars under the Hekal were non-sacred? — That was taught where they opened into the non-sacred [area].
Talmud Bavli Pesachim 86a

It can be proved that the Beit Avtinas (the southeast corner building) opened both to the Azarah and the Cheil by a mishnah from Yoma that states that the building had a consecrated and a non-consecrated section of the building, In the non-consecrated section of the building on the roof the Kohen Gadol (High Priest) immersed in a mikveh as opposed to the 4 immersions he performs on the roof of the Beit haParvah (same as the Beit haNitzotz) on the north wall of the Azarah in the Sanctified section.

They led the High Priest down to the place of immersion. This was the general rule in the Temple; Whoever covered his feet in the Temple required immersion, and whoever passed water had to sanctify his hands and feet. One may not enter the Azarah (Temple Inner Court) for Service, even if clean, until he has immersed himself. The High Priest immersed himself five times and sanctified himself ten times on that day, and each time in the Temple by the Bet Haparvah chamber, save only this one.
Yoma 3.2-3

The commentary on this mishnah locates this first immersion in the non-sacred area as above the Shaar haMayim (the Water Gate), which passed through the Beit Avtinas and was next to the Chamber of the High Priest, the Lishkat haEitz or Lishkat Palhedrin/Parhedrin.

save only this one – the first immersion,which every person who entered the Temple Courtyard (Azarah) to perform a service was required to undergo, as taught in the first section of the mishnah, which was in a non-holy place, i.e., in the mikveh on the Water Gate which was next to his chamber ( a baraita quoted in Yoma 31b).

Therefore, this building definitely opened onto the Cheil at its southern outlet and to the Azarah at its northern. This is also established by a text from the Talmud concerning the Lishkat haGazit.

Abaye said: We can infer from this the Cell of Hewn Stone (Lishkat haGazit) was [situated] half on holy ground, half on non-holy ground; that the Cell had two doors, one opening on holy ground, the other opening on non — holy ground. For, if the thought should arise in you that the whole of it was on holy ground — how could the elder sit to the west; has not a Master said: Nobody could sit in the Temple Court (Azarah) except the kings of the House of David. Furthermore, if you could think that the whole cell was outside holy ground, how could the count take place on its eastern side, is it not required: ‘In the house of G-d we walked with the throng’ and this would not be [the house of G-d]! Hence [the inference is valid]: It is half on holy ground, half on non-holy ground. And if the thought should arise in you that the Cell has but one door opening on holy ground, how could the elder sit to the west, and we have learnt: If the cells are built on non-holy ground and open on holy ground the space within them is holy. And if the thought should arise in you that it opened into unholy ground how could the count take place in the eastern part [of the Cell]; have we not learnt: If they are built on holy ground and open out on non-holy ground, their space within is non-holy, hence you must needs say: the Cell had two doors, one opening on holy ground, the other on non-holy ground. . . .
Talmud Bavli Yoma 25a

Each of the four corner buildings were built in similar fashion. It is critical to understand that each of the entire buildings had the sanctification of the Azarah. Even though the side that opened to the Cheil followed the rules of the Cheil, it still had a sanctification higher than the Cheil proper. This can be proved by examining several texts from Ezekiel and the Mishnah.

In the Ezekiel Temple there are four corner buildings (each of these are called Lishkah – Lishkot – pl) with the same dimensions as the four corner buildings of both the First and Second Temples,301 100 amot (cubits) by 50 amot (cubits). These four corner buildings will have the same sanctity as the Azarah of Ezekel’s Temple. In many ways the floorplan of the First and Second Temple differ from Ezekiel’s Temple, but in many other ways there are more similarities than previously thought.

Then said he unto me: ‘The north chambers and the south chambers, which are before the separate place, they are the holy chambers, where the priests that are near unto the L-rd shall eat the most holy things; there shall they lay the most holy things, and the meal-offering, and the sin-offering, and the guilt-offering; for the place is holy. When the priests enter in, then shall they not go out of the holy place into the outer court, but there they shall lay their garments wherein they minister, for they are holy; and they shall put on other garments, and shall approach to that which pertaineth to the people.’
Ezekiel 42.13-14

From the Mishnah it is established that the Kohanim in the Beit haMokeid (House of the Hearth) were allowed to carry their sacred garments into the non-holy half of the building where they could sit, sleep, etc.

There were four chambers in Bet Hamoked, like side rooms opening to a drawing room, two in the sanctified area and two in the unsanctified area, and the ends of beams separated the sanctified area from the unsanctified area. And what was their function? The south-western one was the Chamber of the Sacrificial Lambs; the south-eastern one was the Chamber of the Makers of Lehem Hapanim; the north-eastern one — in it the Hasmoneans stored the stones of the altar, which the kings of Greece had contaminated; the north-western one — through it they would descend to the place of immersion.
Middot 1.6

He said to them: Go out and bring a lamb from the chamber of lambs. And the chamber of lambs was in the north-western corner. And four chambers were there: One was the chamber of lambs, and one was the chamber of tokens, and one was the chamber of Bet Hamoked, and one was the chamber where they would make the lechem hapanim.
Tamid 3.3

. . . Bet Hamoked was a dome, and it was a large building, surrounded by stone slabs, and the elders of the bet av would sleep there, and the keys of the azarah were in their hands. And the young kohanim, each one with his cushion on the ground — they would not sleep in the holy garments, but rather would take off, fold up, and place them under their heads, and cover themselves with their own covering. .  .
Tamid 1.1

Several points must be understood before proceeding. These points would apply to all four of the corner buildings.

The total building had the sanctity of the Azarah as they each had an opening onto the Azarah.
As the buildings also had an opening to the Cheil, Rashi Pispisin (markers in the walls) were employed halfway through the building.
The side that opened to the Cheil (known as the non-sacred area) allowed activities such as sitting, sleeping, etc.
Items such as Kodshai Kodashim (Most Holy Offerings), Holy Garments, and sanctified vessels could be taken into this area. These same items could not be carried to the Cheil.
The side that opened to the Azarah had the kedushah (sanctity) of the Azarah. The rules that applied within the Azarah applied in this section of the building, i.e., such as sitting and sleeping. This area might be seen as the Azarah peripheral or extension.
Such items as the Kior could be placed in this section of the building, which had the sanctity of the Azarah. With the Kior placed at this location all halachot were fullfilled. It was between the Ulam and the Altar according to the definition supplied in Kelim. Therefore, the kohanim (priests) were able to wash their hands and feet before entering the Azarah proper.

II Chronicles 4.9-10 confirms that the Kior was placed within the northern end of the Beit Avtinas.

Furthermore he made the court of the priests (Chatzar  haKohanim), and the great court (haGedolah laAzarah), and doors for the court (laAzarah), and overlaid the doors of them with brass. And he set the sea (Yam) on the right side (miKetef)[of the house] eastward   (Kaidmel), toward (mimul) the south.
II Chronicles 4.9-10

The 9th verse records the building of the Azarah and the doors for that courtyard. In the 10th verse the ‘right side” is understood to have been the southern wall of the Azarah. The word ketef is usually translated as ‘shoulder’ or ‘side’. The precise location that is given is the southern wall to the east. This was the exact location of the Beit Avtinas. The northeastern corner of this building was within the sanctity of the Azarah but not in the Azarah proper. This corner of the building had the sanctity of the Azarah and was ‘between the Ulam and the Altar’ according to the definition given in Kelim .

There is one more word in the verse that is important for locating the Kior/Yam. The last phrase of II Chronicles 4.10 states ‘toward (mimul) the south.’ This same phrase is used in I Kings 7.39 in discussing the location of the Yam (Sea). This verse is almost identical to the one in II Chronicles. In Rashi’s commentary on the Tanach, he discussed this passage and how it should be understood.

39 On the side of the house Against the right side of the house. On the right side of the house It [was in the southeast corner’] extended [along the eastern wall’] from the south side toward the north side. And the following is:  קֵדְמָה מוּל נֶגֶבthe northeast corner against the space which is between the northern wall of the house and the wall of the court. And the northern wall [alone’] is called מוּל נֶגֶב extended and removed far away from the south’ and מוּל and מִמוּל are not translated the same.
Rashi Kings 1 Chapter 7

Rashi, saw the Yam (Sea) as well as the Kior within the Azarah proper and therefore understood this phrase in relationship to the southeast corner of the Temple building rather than the southheast corner of the Azarah. Based upon the commentary by Rashi, many translations render this phrase “opposite the south’306 and place the Yam (Sea) in the north of the Azarah. Rashi’s translation shows that the passage pinpoints the northeastern corner. However, rather than referring to the northereastern sector of the Azarah, the Yam was opposite the southern wall of the Azarah in the northeastern corner of the Beit Avtinas.

Placing the Kior/Yam outside the Azarah proper in the Azarah extension of the Gates and buildings may seem odd at first, but in light of examples in the Ezekiel Temple, it matches a similar example found in the Tanach.

The tables for the slaughtering of the kodshai Kodashim (Most Holy Offerings) are within the northern gate to the Azarah  in the Ezekiel Temple. These slaughtering tables in both the First and Second Temples were located in the Beit haMitbeychayim (the Slaughter House) in the Azarah proper.

And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the guilt-offering.  And on the one side without, as one goeth up to the entry of the gate toward the north, were two tables; and on the other side of the porch of the gate were two tables. Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon to slay the sacrifices. Moreover there were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high, whereupon to lay the instruments wherewith the burnt-offering and the sacrifice are slain. And the slabs, a handbreadth long, were fastened within round about; and upon the tables was to be the flesh of the offering.
Ezekiel 40.39-43

Merging the information found in the Mishnah and Tosefta with that of the Temple Scroll reveals how functional the Temple was. It also shows that the buildings and chambers were arranged in a fashion so that each activity flowed into the next, the chambers laid out with each successive task in mind.

How the Water was Delivered to the Kior
Earlier it was stated that it was impossible to pick up the Kior and move it to a location where it could be submerged into a cistern. With the Kior located in the northwestern corner of the Beit Avtinas, the need to move the Kior is eliminated. However, the problem remains of lowering  the Kior into a cistern and hoisting it back up again. Immediately below the Beit Avtinas was the tunnel labelled as cistern #28 Even though this underground structure is a cistern today, during the time of the Temple it was a tunnel. It is believed that this tunnel was an integral part of a water conveyance system. The actual cistern (known as the Golah/Gulah Cistern must be below this tunnel. This in itself makes it impossible to lower or raise the Kior into the Golah/Gulah cistern. The solution is found in commentary concerning the Yam of the First Temple.

Also he made a molten sea of ten cubits from brim to brim, it was round, and five cubits its height; and a line of thirty cubits encircled it: And under it were figures of an oxen, which surrounded it; ten in a cubit, encircling the sea; Two rows of oxen were cast with it, when it was cast: It stood upon twelve oxen, three facing north, and three facing west, and three facing south, and three facing east; and the sea was set upon them, and all their hinder parts were inward: And the thickness of it was a handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand bats: He made also ten basins, and put five on the right hand, and five on the left, to wash in them; such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in:
II Chronicles 4.2-6

The Artscroll commentary on this passage gives insight as to how the Yam (Sea) was filled with water and operated. The third passuk (verse) above includes the phrase ‘figures of an oxen’ which Artscroll translated accurately as ‘the likeness of cattle.’ Below are their comments on this phrase.

1 Kings 7:24 has פְּקָעִים (p’kaim) instead of  בְּקָרִים (b’karim). Rashi, based on Targum, thinks that פְּקָאִים (p’kaim) are egg-shaped protrusions. We might render the word knobs. We assume that these knobs had faces of cattle etched upon them (Metzudos).

The above quotation refers to the row of protrusions (or knobs) around the Yam (Basin) where the round part is connected to the square base. Perhaps this is a case of using an animal name to refer to a similarity in looks or function, like ‘sawhorse’, etc., might be used as a figure of speech.
The translation above renders the last phrase of verse 6 ‘but the sea (Yam) was for the priests to wash in. The Artscroll commentary on this phrase states:
וְהַיָּם לְרָחְצָה לַכֹּהֲנִים בּוֹ – the basin served the Kohanim for immersion….. The basin would surely not have been used under circumstances in which the Kohanim had to immerse their whole body; for this there were other mikvaos within the Temple complex. However, there are situations in which only the hands require immersion [see Zevachim 20b], and it was for that purpose that the basin was used (Mikra UMassores).
Normally, a vessel cannot be used as a mikveh. Two conditions were made in order that the basin should not be disqualified. Holes were punched into the feet of the supporting oxen, and the water in the basin was connected to the free-flowing waters of the Stream of Eitham (Yerushalmi Yoma 3:8).
Apparently the protrusions or knobs mentioned earlier were spigots used to wash the hands and the feet just as those described in the Mishnah and Talmud for the Kior.
The Eitam Spring
Yerushalmi Yoma 3.8 addresses both the Yam (Sea) of the First Temple and the Kior (Laver) of the Second Temple. In each of these two periods the Eitam Spring fed water into the vessel from beneath. This dictates that the Yam or Kior remained stationary and was not lowered into a cistern overnight.

[As to Ben Qatin’s twelve stopcocks,] why not arrange spigots one on top of the other [rather than arranging them around the laver]?  [And why were twelve needed?] [“The number,”] said R. Jonah, “accords with the day on which the most priests have to work with the daily whole-offering [that is, twelve for the ram].” The spigot on top was set there on the count of a utensil damaged in its greater part [is not regarded as a utensil].  Hence the water in the laver will not be regarded as drawn by a utensil and so unfit. But [what difference does this make]?  For is not the one on the bottom also going to produce drawn water, on the count of the water’s coming within the contained space of the utensil?  [So what good does this do?] Said R. Joshua b. Levi, “There was a water channel, which brought water to the laver (Kior) from the depths.  [So it was not drawn water anyhow.]” And the feet of the laver (Kior) on the south side were broken down to the size of pomegranates.

R. Simeon bar Karesna in the name of R. Aha: “The sea (Yam) was a place of immersion for priests.  ” ‘[He also made ten lavers in which to wash, and set five on the south side, and five on the north side.  In these they were to rinse off what was used for the burnt-offering,] and the sea (Yam)  was’ for the priests to wash in’” (2 Chron. 4:6).  And was it not a utensil?   A water channel brought water to it from the depths. And its feet were broken down on the south side like pomegranates.
Talmud Yerushalmi Yoma 3.8

Returning to the Temple Scroll and its treatment of the Beit Kior (House of the Laver) supplies the key to unlocking the mysteries of Beit Avtinas (House of Avtinas) and how it operated. The scroll describes the Kior in two parts. The first part was the square base, which was three amot (cubits) high, and the second the round basin, which was two amot high. In this, the kior of the Temple Scroll matches the dimensions of the Yam (Sea) of the Tanach.

Following the description of the Kior, the Temple Scroll speaks of the niches in the wall for storing the Priestly Garments. According to the Mishnah theses niches were in a chamber adjoining the Lishkat haGazit. However, in the Temple Scroll these niches were described as a part of the Beit Kior (House of the Kior).

Earlier it was discussed that kohanim (priests) coming on duty had to appear before the Sanhedrin Gadolah in the Lishkat haGazit (Chamber of Hewn Stone). Following their inspection they donned either white or black garments according to their status. This indicated that garments were kept within the Lishkat haGazit or an adjoining chamber.312 This is further developed in another mishnah from Tamid. In Tamid 5.1 the kohanim had assembled within the Lishkat haGazit to select from the group who would do the various task of the avodah (service) and to pray prescribed prayers. Then the kohanim that had been chosen by lots went through the following procedure. This all occured before the kohanim left the building and entered the Azarah.

They handed them over to the sextons. They would strip them of their clothes, and not leave on them anything but their breeches. And there were windows there on which were written the function of the clothes.
Tamid 5.3

More information on these niches is found in the Tosefta.

There were twenty-four rings, one each for the twenty-four priestly watches.
Tosefta Sukkah 4.2

According to the Rambam there were 96 niches or windows, four for each course so that the different types of clothing were not mixed. He described these as one large window with three smaller windows in each one. This corresponds to the information in the Temple Scroll.

Yigael Yadin further comments on the windows recorded in the Beit Kior.

The niches in the House of the Laver were plaited with gold because they held holy garments. The author attaches great importance to the whole subject of purity and impurity – a later section of the scroll goes into great detail – and he therefore gives careful prescriptions to ensure the purity of the priestly garments. His prime concern is with the clothes to be donned by the priests before they come ‘to minister in the holy place’; they were not to approach the altar unless ‘clothed with the holy garments’. But he also issues careful orders about the reverse procedure of clothes-changing, when the priests, after officiating and sacrificing at the altar, change from sacred to ordinary garments. These orders end with the ban on priests when leaving the inner court and going out to the people to do so while still dressed in their holy robes: ‘and they shall not communicate holiness to my people with their holy garments in which they minister’.

This agrees with the command stated by the prophet Ezekiel.

And he said to me, The north chambers and the south chambers, which are before the main wing, they are holy chambers, where the priests who approach to the Lord shall eat the most holy things; there shall they lay the most holy things, and the meal offering, and the sin offering, and the guilt offering; for the place is holy: When the priests enter in it, then shall they not go from the holy place into the outer court, but there they shall lay their garments in which they minister; for they are holy; and shall put on other garments, and shall approach to those things which belong to the people:
Ezekiel 42.13-14

And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and inside: They shall have linen turbans upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causes sweat: And when they go out into the outer court, into the outer court to the people, they shall take off their garments with which they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments:
Ezekiel 44.17-19