פירוש על ויקרא 21:22

מקדשי הקדשים OF THE MOST HOLY — These are what are technically known as קדשי קדשים — of them he may eat.

I would have thought: A blemished person may eat of the most holy sacrifices. (Gur Aryeh) Re’m raises a question regarding Rashi’s statement that the holy sacrifices were permitted to a non-kohein: The Gemara in Perek Tevul Yom (Zevachim 101b) says, Moshe, our teacher, was a Kohein Godol and took a portion of the sacrifices of Heaven as it says concerning the ram of inauguration (Vayikra 8:29), “That was the portion of Moshe.” If so, [where is the proof that] it was not permitted to a non-kohein? This is no difficulty, since it is still correct to say that it was permitted to a non-kohein, i.e., to someone whose sons were not kohanim. Also, Moshe was not a kohein regarding everything, as he was not permitted to do service after the Tabernacle was erected, and concerning this he is called a non-kohein.

מקדשי הקדשים, ומן הקדשים, “both of the most holy and the holy.”(he may eat) This poses the question of why we have to be told that he may eat of the ‘holy,” seeing that the Torah had already permitted him to eat from “the most holy?” Answer: if the Torah had only written that he may eat of the קדשי הקדשים, I might have thought that what is meant by this is only the קדשים, “the holy things of a lower level of holiness.” The logic behind such a thought would have been that these קדשים, “holy” things, could be consumed also outside the sacred precincts of the Temple which are also permitted to be eaten by non priests. (Example: Passover lamb) In order to prevent such a misunderstanding, the Torah added the extra words.