Commentaire sur Zevahim 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:
Et ce qui suit sont [les objets] qui descendent [même] s'ils montaient [au sommet de l'autel]: La chair de Kodshai Kodashim [sacrifices du plus haut degré de sainteté. Ils ne peuvent être abattus que dans le coin nord-ouest de l'autel, et consommés uniquement dans l'enceinte du Temple par des prêtres mâles, ou entièrement brûlés], et la chair de Kodashim Kalim [sacrifices d'un moindre degré de sainteté. Ils peuvent être abattus n'importe où dans la cour du Temple et consommés par presque tout le monde, n'importe où à Jérusalem], le reste de l' Omer [l'offrande spéciale d'orge offerte le 16 Nisan qui permet de manger le grain récolté l'année dernière], Shtei HaLechem [deux pains de blé au levain apportés comme offrandes à Chavouot, ce qui permettait d'utiliser le nouveau grain pour les offrandes saintes], Lechem HaPanim [douze pains sans levain de forme spéciale offerts chaque Shabbat sur la table dorée du Temple], les restes d'offrandes de repas, et le Ketoret [saint encens offert deux fois par jour sur l'autel d'or à l'intérieur du Temple]. La laine des têtes de mouton, les cheveux de la barbe des chèvres, les os, les tendons, les cornes et les sabots - ceux-ci, lorsqu'ils sont attachés, sont élevés comme il est dit, (Lévitique 1: 9) " Et le sacrificateur fera brûler tout cela sur l'autel. " Une fois qu'ils ont été enlevés, ils ne sont pas élevés, comme il est dit, (Deutéronome 12:27) "Et tu feras de ton Olot la chair et le sang."
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.