לֹֽא־תוּכַ֞ל לֶאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִֽירֹשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָרְךָ֖ וְצֹאנֶ֑ךָ וְכָל־נְדָרֶ֙יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ׃
Tu ne pourras pas consommer dans tes villes la dîme de ton blé, de ton vin, de ton huile, les premiers-nés de ton gros ni de ton menu bétail, les dons que tu auras voués, ceux que tu offriras spontanément ou que prélèvera ta main;
Sifra
2) Or go in this direction. It is written here "terumah," and, in respect to bikkurim (first-fruits) "terumah" (Devarim 12:17). Just as "terumah" of bikkurim has no limit, this, too, has no limit!
Sifrei Devarim
(Devarim 12:17) "You shall not be able to eat in your gates": R. Yehoshua b. Karchah says (in respect to "able"): I am able, but not permitted. A cognate instance is (Joshua 15:63) "But the Yevussi, the inhabitants of Jerusalem, they could not drive out": They could but they were not permitted to do so.
Sifrei Devarim
(Devarim 12:17) "your cattle and your flocks": This refers to sin-offerings and guilt-offerings. What does Scripture come to tech us? If (that it is forbidden) to eat sin-offerings and guilt-offerings outside the wall, this can be derived a fortiori from ma'aser. If that (they may not) be eaten before their blood is sprinkled, this may be derived a fortiori from thank and peace-offerings (lower-order offerings). If that a non-priest (may not eat of them) even after their blood had been sprinkled, this may be derived a fortiori from bechor, viz.: If bechor, a lower-order offering — if one eats of it (even) after its blood has been sprinkled, he transgresses a negative commandment, then sin and guilt-offerings, if one eats of them (even) after their blood has been sprinkled, how much more so does he transgress a negative commandment! The purpose of the verse, then, must be to teach us that if one eats a sin or guilt-offering outside the curtains (of the tabernacle) he transgresses a negative commandment.