Commentary for Zevachim 9:5
וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם:
And the following are [items] that come down [even] if they went up [to the top of the altar]: The flesh of <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], and the flesh of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], the remainder of the <i>Omer</i> [the special barley offering offered on the sixteenth of Nisan which permits grain harvested in the last year to be eaten], <i>Shtei HaLechem</i> [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], <i>Lechem HaPanim</i> [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple], leftover portions of meal-offerings, and the <i>Ketoret</i> [holy incense offered twice a day on the golden altar inside the Temple]. The wool from the heads of sheep, the hair from the beards of goats, and the bones, and the sinews, and the horns, and the hooves - these, while attached are brought up as it says, (Leviticus 1:9) "And the priest shall make all of it burn on the altar." Once they have been removed they are not brought up, as it says, (Deuteronomy 12:27) "And you shall make your <i>Olot</i> the flesh and the blood."
Bartenura on Mishnah Zevachim
English Explanation of Mishnah Zevachim
The flesh of most sacred sacrifices
The flesh of lesser sacrifices;
The remnants of the omer;
The two loaves;
The showbread;
The remnants of meal-offerings;
And the incense.
The wool on the heads of lambs, the hair of he-goats’ beards, the bones, tendons, horns and hoofs if they are attached, go up, because it is said, “And the priest shall turn it all into smoke on the altar” (Leviticus 1:9).
If they were severed [from the animal], they do not go up, for it is said, “And You shall offer your olah, the flesh and the blood, [upon the altar of the Lord your God]” (Deuteronomy 12:27).
Our mishnah lists things that are not meant to be on the altar at all, meaning not in any state. Unlike the things listed in mishnah two, which were once valid and then became invalid, these things were never supposed to be put on the altar. Therefore, even if they were put on the altar, the altar doesn’t sanctify them and they may be taken down.
Sections one and two: The flesh of sacrifices, both most holy sacrifices and lesser sacrifices, is meant to be eaten and not burned on the altar.
Section three: The volume of the omer, offered on the sixteenth of the month of Nissan, was a tenth of an ephah. A handful was burned on the altar and the rest was eaten by the priests. If the remnants were put on the altar, they may be taken down.
Section four: The two loaves that are brought on Shavuot are not meant to be put on the altar.
Section five: The showbread (Leviticus 24:5-19) sat on the golden table in the Sanctuary from week to week. It was eaten not sacrificed.
Section six: Part of the meal offering was put on the altar, but the remnant was eaten by the priests.
Section seven: The incense was put on the inner altar, the one in the Sanctuary. If it was mistakenly put on the outer altar, it can be taken down.
Sections eight and nine: This section seems to be based on a contradiction between the two quoted verses. The verse from Leviticus seems to say that the entire olah is burned on the altar, whereas the verse from Deuteronomy says that only the flesh and blood are burned. The first verse implies that non-flesh and blood parts of the animal, the hair, the bones, sinews etc. are burned, whereas the second implies that they are not. The mishnah resolves this contradiction by stating that when the non-flesh and blood parts are detached from the flesh and blood, then they are not burned on the altar and if they are put up there, they should be taken down. If they are put up there while still attached to the animal, then they have been sanctified and cannot be taken down.