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Text Excerpt
אלא קרא יתירא הוא, מכדי כתיב ״והבאת שם ואכלת לפני ה׳ אלהיך במקום וגו׳״, לכתוב רחמנא ״לא תוכל לאוכלם״, מיהדר מפרש בהו רחמנא למה לי?
Rather, the derivation is that the entire verse beginning: “You may not eat within your gates the tithe of your grain” (Deuteronomy 12:17) is a superfluous verse. After all, it is already written: “And there you should bring your burnt-offerings, and your sacrifices, and your tithes, and the donation of your hand, and your vows, and your gift offerings, and the firstborn of your herd and of your flock, and there you should eat before YHWH your God” (Deuteronomy 12:6–7); all the items that must be eaten within the walls of Jerusalem are enumerated. Let God write simply: You may not eat them, in general terms, which would constitute a prohibition for which one would be liable to receive lashes for each of the cases enumerated. Why do I need God to again specifically enumerate and detail each of them?
אלא ליחודי להו לאוי לכל חד וחד.
Rather, this repetition serves to designate additional prohibitions for each and every one of the cases enumerated in the later verse (Deuteronomy 12:17). The prohibition is derived not by means of an a fortiori inference; rather, it is derived from the superfluous verse. R' Shimon derives by means of the a fortiori inferences the additional prohibition that is in effect in each of these cases.
גופא, אמר רבא: זר שאכל מן העולה לפני זריקה חוץ לחומה – לרבי שמעון לוקה חמש. ולילקי נמי משום: ״וזר לא יאכל כי קדש הם״! הני מילי היכא דלכהנים חזי, הכא דלכהנים נמי לא חזי.
§ With regard to the matter itself, Rava says: With regard to a non-priest who ate the flesh of a burnt-offering before sprinkling its blood, outside the walls, according to R' Shimon he is flogged with 5 sets of lashes. The Talmud suggests: And let him also be flogged for violating the prohibition: “And a non-priest may not eat, as they are sacred” (Exodus 29:33). The Talmud explains: This matter prohibiting a non-priest from eating consecrated food applies only in a case where the food is fit for consumption by priests. Here, where the food is not fit for consumption by priests either, as it is not permitted for anyone to partake of a burnt-offering, there is no specific prohibition that applies to a non-priest.