Pesachim 77B

והני תרי קראי למה לי? חד בעולה, וחד בשלמים. וצריכא, דאי כתב רחמנא בעולה, הוה אמינא: עולה היא דחמירא, שכן כליל, אבל שלמים דלא חמירי, אימא לא.

The Talmud asks: Why do I need these two parts of the verse? According to the opinion of R' Yehoshua, the halakha that both the blood and meat are essential is derived twice from the verse. The Talmud answers: One part of the verse is referring to a burnt-offering and one part is referring to a peace-offering. The Talmud notes that both derivations are necessary, as if God had written the halakha that the meat must be suitable for eating only with regard to a burnt-offering, I would have said that it applies only to a burnt-offering, which is stringent, as it is totally consumed on the altar. However, with regard to a peace-offering, which is not stringent, as most of its meat is eaten by the priests and by the one who brought the offering, say that its meat is not essential.

ואי כתב רחמנא שלמים, הוה אמינא: אדרבה, דאית בהו שתי אכילות. אבל עולה דלית בה שתי אכילות, אימא לא, קא משמע לן.

And if God had written this halakha with regard to a peace-offering, I would have said: On the contrary, the meat of a peace-offering is more important because it has two forms of consumption. The sacrificial parts are burned on the altar, and the owners and priests eat the rest of the meat. But with regard to a burnt-offering, which is completely burned on the altar and therefore does not have two forms of consumption, say that its meat is not essential. For this reason, it teaches us the halakha in both cases.

ורבי אליעזר נמי, הכתיב ״והבשר תאכל״! אמר לך: ההוא מיבעי ליה אשאין הבשר מותר באכילה עד שיזרק הדם.

The Talmud asks: And according to the opinion of R' Eliezer as well, isn’t it written: “And you should eat the flesh”? The Talmud answers that R' Eliezer could have said to you: That part of the verse is necessary to teach that the meat of an offering is not permitted to be eaten until the blood is sprinkled.