Zevachim 34A

נטילת נשמה, אף קודש ⁠– דבר שיש בו נטילת נשמה. ואי בנוגע ⁠– נטילת נשמה מי איכא?! אלא באכילה.

the taking of a life, i.e., karet, so too, the matter pertaining to sacrificial food entails a punishment that involves the taking of a life. The Talmud explains: And if the prohibition is with regard to touching sacrificial food, is there a punishment that entails the taking of a life? Rather, the prohibition is with regard to eating.

ואכתי מיבעי ליה לטמא שאכל בשר קודש לפני זריקה! דאתמר: טמא שאכל בשר קודש לפני זריקה ⁠– ריש לקיש אמר: לוקה, ורבי יוחנן אמר: אינו לוקה.

The Talmud asks: But this verse is still necessary for Reish Lakish to teach the halakha of a ritually impure person who ate sacrificial meat before the sprinkling of the blood of the offering on the altar, when the meat is not yet permitted. As it was stated: With regard to an impure individual who ate sacrificial meat before the sprinkling of the blood, Reish Lakish says: He is flogged for doing so, and R' Yoḥanan says: He is not flogged.

ריש לקיש אמר לוקה ⁠– ״בכל קדש לא תגע״, לא שנא לפני זריקה ולא שנא לאחר זריקה. רבי יוחנן אמר אינו לוקה ⁠– כדתני ברדלא: אתיא ״טומאתו״–״טומאתו״, וכי כתב ההוא ⁠– לאחר זריקה.

Reish Lakish says: He is flogged, as it is written: “Every consecrated item she should not touch,” without limiting the prohibition to a specific time, indicating that it is no different if one eats the sacrificial meat prior to sprinkling the blood, and it is no different if one does so after sprinkling the blood. R' Yoḥanan says: He is not flogged, as the Sage Bardela teaches that the prohibition is derived by means of the verbal analogy cited before, as the verse states “his impurity” with regard to an impure person who eats sacrificial food, and states “his impurity” with regard to an impure person entering the Temple. And when “his impurity” is written, it is with regard to partaking of sacrificial meat after the sprinkling of the blood (see Leviticus 7:20).