To not eat higher-level consecrated foods (kodshei kodashim) outside of the [Temple] yard: To not eat — and even priests — from the meat of the sin-offering, and the guilt-offering outside of the “curtains.” And the masters of the tradition explained that this prohibition is included in “You may not eat in your gates, etc. your cattle and your flocks” (Deuteronomy 12:17). As so did they, may their memory be blessed, say (Makkot 17a), “The verse only comes with regard to one who eats a sin-offering or a guilt-offering[...] outside the curtains, [to teach that he is transgressing a negative commandment].” And so too, one who eats lower-level consecrated foods (kodashim kalim) outside of the wall [of Jerusalem] is included in this prohibition, like the Gemara comes to teach. As they said there that anyone who eats something outside the place of its eating is [considered], “You may not eat in your gates.” And their intention, may their memory be blessed, in saying, “The verse only comes,” is to say that this is also included.
It is from the roots of the commandment to eat every sacrifice in its place so that its eaters will focus their hearts on the atonement for which they are eating. And it is like the matter that they, may their memory be blessed, said (Pesachim 59b), “The priests eat, and the owners are atoned.” And if they ate them in other places, their focus would be dissipated from the matter. This thing is well-known and clear.
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דִּינֵי הַמִּצְוָה. בִּזְבָחִים [הלכות מעשה הקרבנות פי"א].
The laws of the commandment are in Zevachim. (See Mishneh Torah, Laws of Sacrificial Procedure 11.)
And this prohibition is practiced in every place and at all times. As even one who consecrated a sin-offering or a guilt-offering today and transgressed and ate a kazayit from them — even the priests — is liable for lashes from this negative commandment, besides the prohibition that [exists] in deriving benefit from the consecrated. (See Kiddushin 57b.)
שֶׁלֹּא לֶאֱכֹל קָדְשֵׁי הַקֳּדָשִׁים חוּץ לָעֲזָרָה – שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר חַטָּאת וְאָשָׁם וַאֲפִלּוּ הַכֹּהֲנִים חוּץ לַקְּלָעִים. וּפֵרְשׁוּ בַּעֲלֵי הַקַּבָּלָה, שֶׁאִסּוּר זֶה, הוּא בִּכְלַל (דברים יב יז) לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ וְגוֹ' בְּקָרְךָ וְצֹאנֶךָ, שֶׁכֵּן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (מכות יז, א) לֹא בָּא הַכָּתוּב אֶלָּא לְאוֹכֵל חַטָּאת וְאָשָׁם חוּץ לַקְּלָעִים, שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה. וּכְמוֹ כֵן אוֹכֵל קָדָשִׁים קַלִּים חוּץ לַחוֹמָה בִּכְלַל אִסּוּר זֶה, כְּמוֹ שֶׁבָּא בַּגְּמָרָא מַכּוֹת (שם), שֶׁאָמְרוּ שָׁם, שֶׁכָּל הָאוֹכֵל דָּבָר חוּץ לִמְקוֹם אֲכִילָתוֹ לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ קָרֵינָא בֵּהּ, וְאָמְרָם זִכְרוֹנָם לִבְרָכָה וְלֹא בָּא הַכָּתוּב אֶלָּא לָזֶה הַכַּוָּנָה לוֹמַר, שֶׁגַּם זֶה בִּכְלָל.
To not eat higher-level consecrated foods (kodshei kodashim) outside of the [Temple] yard: To not eat — and even priests — from the meat of the sin-offering, and the guilt-offering outside of the “curtains.” And the masters of the tradition explained that this prohibition is included in “You may not eat in your gates, etc. your cattle and your flocks” (Deuteronomy 12:17). As so did they, may their memory be blessed, say (Makkot 17a), “The verse only comes with regard to one who eats a sin-offering or a guilt-offering[...] outside the curtains, [to teach that he is transgressing a negative commandment].” And so too, one who eats lower-level consecrated foods (kodashim kalim) outside of the wall [of Jerusalem] is included in this prohibition, like the Gemara comes to teach. As they said there that anyone who eats something outside the place of its eating is [considered], “You may not eat in your gates.” And their intention, may their memory be blessed, in saying, “The verse only comes,” is to say that this is also included.
מִשָּׁרְשֵׁי הַמִּצְוָה. לֶאֱכֹל כָּל קָרְבָּן בְּמָקוֹם מְיֻחָד, כְּדֵי שֶׁיְּכַוְּנוּ לִבָּם אוֹכְלָיו עַל הַכַּפָּרָה שֶׁנֶּאֱכָלִין בִּשְׁבִילָהּ, וּכְעִנְיָן שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (פסחים נט, ב) כֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים, וְאִלּוּ יֹאכְלוּם בִּמְקוֹמוֹת אֲחֵרִים יַסִּיחוּ כַּוָּנָתָם מִן הָעִנְיָן, יָדוּעַ דָּבָר זֶה וּבָרוּר.
It is from the roots of the commandment to eat every sacrifice in its place so that its eaters will focus their hearts on the atonement for which they are eating. And it is like the matter that they, may their memory be blessed, said (Pesachim 59b), “The priests eat, and the owners are atoned.” And if they ate them in other places, their focus would be dissipated from the matter. This thing is well-known and clear.
דִּינֵי הַמִּצְוָה. בִּזְבָחִים [הלכות מעשה הקרבנות פי"א].
The laws of the commandment are in Zevachim. (See Mishneh Torah, Laws of Sacrificial Procedure 11.)
וְנוֹהֵג אִסּוּר זֶה בְּכָל מָקוֹם וּבְכָל זְמַן, שֶׁאֲפִלּוּ הַמַּקְדִּישׁ הַיּוֹם חַטָּאת וְאָשָׁם וְעָבְרוּ וְאָכְלוּ מֵהֶם אֲפִלּוּ הַכֹּהֲנִים כַּזַּיִת חַיָּבִין מַלְקוּת מִזֶּה הַלָּאו, מִלְּבַד הָאִסּוּר שֶׁהוּא בְּנֶהֱנֶה מִן הַהֶקְדֵּשׁ (עי' קידושין נז ב).
And this prohibition is practiced in every place and at all times. As even one who consecrated a sin-offering or a guilt-offering today and transgressed and ate a kazayit from them — even the priests — is liable for lashes from this negative commandment, besides the prohibition that [exists] in deriving benefit from the consecrated. (See Kiddushin 57b.)