Makkot — Daf 18a

אלא קרא יתירא הוא מכדי כתיב (דברים יב, ו) והבאת שם ואכלת לפני ה' אלהיך במקום וגו לכתוב רחמנא לא תוכל לאוכלם מיהדר מפרש בהו רחמנא למה לי

אלא ליחודי להו לאוי לכל חד וחד

גופא אמר רבא זר שאכל מן העולה לפני זריקה חוץ לחומה לרבי שמעון לוקה חמש ולילקי נמי משום (שמות כט, לג) וזר לא יאכל כי קדש הם הני מילי היכא דלכהנים חזי הכא דלכהנים נמי לא חזי

ולילקי נמי משום (שמות כב, ל) ובשר בשדה טרפה לא תאכלו כיון שיצא בשר חוץ למחיצתו נאסר הני מילי היכא דבפנים חזי הכא דבפנים נמי לא חזי

ולילקי נמי כדר' אליעזר דאמר ר' אליעזר (שמות כט, לג) לא יאכל כי קדש (הוא)

— But [yet] the text1 is tautological! Consider: it having been written already, And thither ye shall bring . . . and there ye shall eat before the Lord thy God2 — could not the All-Merciful have proceeded briefly thus: ‘Thou mayest not eat them within thy gates’? What else then could be the purpose of the All-Merciful in having them all restated in detail, save to stress separately the prohibition3 attaching to every instance. The [above] text [stated]: ‘Raba said that, according to R. Simeon, any lay person eating of the flesh of burnt-offering before the sprinkling of the blood and outside the wall [of Jerusalem], is flogged on five counts.’ Should he not be flogged on a sixth count arising out of the text: [And they4 shall eat those things wherewith atonement was made to consecrate and to sanctify them]; but a stranger shall not eat thereof because they are holy?5 — [No, as] that [prohibition bears on such meat] as was permitted for priests [to eat],6 while that [referred to in Raba's statement] is not proper even for priests. And should he not be flogged on the strength of [the text]: [And ye shall be holy men unto me: therefore] ye shall not eat any flesh in the field [like] torn [of beasts];7 [which is taken] to imply that any [holy] flesh that has got beyond its partition8 is forbidden? — [No, as] that applies to [meat] available when within the partition; whereas here [in Raba's case] it is not available even while within the partition.9 And should he not also be flogged on the strength of R. Eliezer's interpretation. For R. Eliezer said: [The words], it shall not be eaten because it is holy 10 convey Jerusalem. There are several other applications of this text. Cf. Hul. 68a. (Cf. Lev. XVII, 5.) burn it with fire; it shall not be eaten, because] it is holy.