Yevamot 75A

והכתיב: ״בכל קדש לא תגע״⁠ — לרבות [את] התרומה! אלא, קרא מילי מילי קא חשיב.

But isn’t it written in that same section dealing with a woman after childbirth: “She should touch no hallowed thing, nor come into the Sanctuary, until the days of her purification are completed” (Leviticus 12:4), which comes to include teruma? Rather, the Torah considers several distinct matters separately, and not all the verses refer to teruma.

ותלתא קראי בתרומה למה לי? צריכי, דאי מ״עד אשר יטהר״, לא הוה ידענא במאי ⁠— כתב רחמנא: ״ובא השמש וטהר״.

The Talmud asks: And why do I need 3 verses with regard to teruma? The Talmud answers: They are all necessary, as, had teruma been derived solely from the verse: “He should not eat of the holy things until he be pure” (Leviticus 22:4), I would not have known by what means ritual purity is achieved, whether by immersion alone or in some other way. Therefore, God writes: “And when the sun has set he should be pure, and afterward he may eat from the holy things” (Leviticus 22:7), to teach that he must also wait for sunset.

ואי כתב רחמנא ״ובא השמש״, הני מילי דלאו בר כפרה, אבל דבר כפרה אימא עד דמייתי כפרה ⁠— כתב רחמנא: ״עד מלאת״.

And had God written only: “And when the sun has set,” I might have said that this applies only to one who does not require an atonement offering, but as for one who requires an atonement offering, one might say that he may not eat teruma until he brings his atonement offering. Therefore, God writes: “She should touch no hallowed thing, nor come into the Sanctuary, until the days of her purification are completed” (Leviticus 12:4), which indicates that she may eat teruma as soon as her days of purification are completed, and she need not wait until after she has brought her atonement offering.