שֶׁלֹּא לֶאֱכֹל בְּשַׂר קָדָשִׁים שֶׁנִּטְמָא – שֶׁלֹּא נֹאכַל בְּשַׂר קָדָשִׁים שֶׁנִּטְמָא, שֶׁנֶּאֱמַר (ויקרא ז יט) וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא לֹא יֵאָכֵל, וְהוּא הַדִּין אָדָם טָמֵא שֶׁאָסוּר לֶאֱכֹל בָּשָׂר טָהוֹר, וּכְמוֹ שֶׁנִּכְתֹּב (מצוה קסז) בְּלָאו בִּפְנֵי עַצְמוֹ בְּעֶזְרַת הַשֵּׁם. וּבְפֶרֶק שֵׁנִי דִּפְסָחִים (כד ב) אָמְרוּ טֻמְאַת הַגּוּף בְּכָרֵת טֻמְאַת בָּשָׂר בְּלָאו. To not eat meat of [the sacrifices] that has become impure: That we do not eat meat of [the sacrifices] that has become impure, as it is stated (Leviticus 7:19), “And meat that touches anything impure shall not be eaten.” And the same is the law for an impure man, that it is forbidden for him to eat meat [that is] pure — and as we will write (Sefer HaChinukh 167) in a separate negative commandment, with God’s help. And in the second chapter of Pesachim 24b, they said [that] impurity of the body is with excision; impurity of the meat is with a negative commandment.
מִשָּׁרְשֵׁי מִצְוָה זוֹ. מָה שֶׁכָּתַבְנוּ לְמַעְלָה שֶׁנִּצְטַוִּינוּ לְהַגְדִּיל עִנְיְנֵי הַקָּרְבָּן בְּכָל עִנְיָן, וּבְוַדַּאי מִמַּעֲלָתוֹ שֶׁלֹּא לְאָכְלוֹ כִּי אִם בְּטָהֳרָה וּבְגוּף נָקִי וּבִדְבַר הַגְדָּלָתוֹ מַה תּוֹעֶלֶת לָנוּ בּוֹ כְּבָר כָּתַבְנוּ טַעְמוֹ (מצוה קג). That which we have written above that we were commanded to aggrandize matters of the sacrifice in every way is from the roots of this commandment. And it is certainly from its loftiness to only eat it in purity and with a clean body. And we have already written the reason of what is the benefit for us in its aggrandizement (Sefer HaChinukh 103).
מִדִּינֵי הַמִּצְוָה. כְּגוֹן מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מכות יד ב) שֶׁאָסוּר לְטַמֵּא הַקֳּדָשִׁים אוֹ לְסַבֵּב לָהֶם טֻמְאָה, אֲבָל הַמְּטַמְּאָן אֵינוֹ לוֹקֶה, אֶלָּא טָהוֹר הָאוֹכְלָן טְמֵאִים הוּא שֶׁלּוֹקֶה, מִדִּכְתִיב (שם) לֹא יֵאָכֵל וְאַף עַל פִּי שֶׁכָּתוּב זֶה בַּמִּלּוּאִים, הוּא הַדִּין לִשְׁאָר הַקָּרְבָּנוֹת כֻּלָּן. וַאֲפִלּוּ הָאוֹכֵל כַּזַּיִת מִלְּבוֹנַת הַמִּנְחָה שֶׁנִּטְמֵאת אַחַר שֶׁנִּתְקַדְּשָׁה בַּכְּלִי לוֹקֶה. שֶׁגַּם הִיא חֵלֶק מֵחֶלְקֵי הַקָּרְבָּן. וְאֵין הַחִיּוּב אֶלָּא בְּטֻמְאַת אַב הַטֻּמְאָה אוֹ וְלַד הַטֻּמְאָה שֶׁל תּוֹרָה, אֲבָל מִפְּנֵי טֻמְאָה שֶׁל דִּבְרֵיהֶם אֵינוֹ לוֹקֶה. אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְיֶתֶר רֻבֵּי פְּרָטֶיהָ בְּפֶרֶק שְׁלֹשָׁה עָשָׂר מִזְּבָחִים. From the laws of the commandment is, for example, that which they, may their memory be blessed, said (Makkot 14b) that it is forbidden to render [sacrifices] impure or to bring about their impurity. But one who makes them impure is not lashed. Rather it is the pure one who eats them that are impure that is lashed — from that which is written (Leviticus 7:19), “it shall not be eaten.” And even though this verse was about the inauguration, the law is the same for all of the other sacrifices. And even one who eats a kazayit of frankincense from the meal-offering which became impure after it was sanctified in a vessel, is lashed; as it too is a part of the sacrifice. And the liability only comes with becoming impure [from] a primary source of impurity or its derivative by Torah writ. But on account of rabbinic impurity, he is not lashed [by Torah writ], but we do administer rabbinic lashes of rebellion upon him. And the rest of its details are in the thirteenth chapter of Zevachim.
וְנוֹהֶגֶת בִּזְמַן הַבַּיִת בִּזְכָרִים וּנְקֵבוֹת. וְעוֹבֵר עָלֶיהָ וְאָכַל כַּזַּיִת בְּמֵזִיד מִבְּשַׂר קֹדֶשׁ שֶׁנִּטְמָא, לוֹקֶה. And it is practiced at the time of the [Temple] by males and females. And one who transgresses it and volitionally eats a kazayit of sacrificial meat that has become impure is lashed.