Halakhah su Levitico 7:20

And it is written about impurity of the Temple and its consecrated foods (Leviticus 5:2), "Or a soul that touches anything impure, etc. and it was hidden from him"; and it is stated about it all at the end of the matter (Leviticus 5:6), "And he shall bring his guilt-offering." And the verse does not come explicitly that the liability of the impure one there would be with his entering the Temple or with his eating consecrated meat. Rather, we have understood from the tradition that it speaks about this (Shevuot 6b). And even though the thing is from the tradition, we have found the liability for excision for one who ate consecrated [food] or entered the Temple explicit in another place, as it is stated (Leviticus 7:20), "And the soul that eats meat from the sacrifice of the peace-offering that is to the Lord and his impurity is upon him, he shall be excised"; and another verse (Numbers 19:20) states about the impure one that enters the Temple, "for the Temple of the Lord he has made impure, and he shall be excised." And once excision has been written about its volitional transgression, there is a sacrifice for its inadvertent transgression - with our rule, that everything that is with excision for its volitional transgression, is with a sin-offering for its inadvertent transgression. And it is written about an oath of expression (Leviticus 5:4-6), "Or if a soul swears to express with his lips, etc. and it was hidden from him, etc. And he shall bring his guilt-offering." And from where [do we know] that the liability there [for them] is with a sacrifice that varies up and down? As it is written in the section (Leviticus 5:11), "And if his hand does not reach, etc."

He prohibited us from having anyone impure eat sacrificial foods. And that is His, may He be exalted, saying about a woman who has given birth, "No consecrated item shall she touch" (Leviticus 12:4). And the language of the [Sifra] (Sifra, Tazria Parashat Yoledet, Chapter 1:8) is, "Just as one who enters the sanctuary when impure is punished with excision; so too, one who eats consecrated items when impure is punished with excision." And He instructs this in His saying "she shall not touch," about a person that eats consecrated items while impure volitionally, as it is explained in Makkot. And that is their saying there (Makkot 14b), "And an impure person who ate consecrated items [is lashed]. Granted, a punishment [exists], as it is written, 'And the soul that eats from the flesh of a peace-offering [... that soul shall be excised]' (Leviticus 7:20). But from where do we have a prohibition? It comes from, 'No consecrated item shall she touch.'" And there, they said, "This is a prohibition for one who eats. Do you say one who eats [consecrated items while impure]; or perhaps one who touches [them]? [Hence] we learn to say, 'No consecrated item shall she touch, and to the Temple she may not come.' The verse compares consecrated items to the Temple. Just as the Temple involves the taking of a life; so too, do consecrated items involve the taking of a life. And if it is with regards to touching, is there the taking of a life (could such a punishment exist)? Rather, it is with regards to eating." And the [Torah] derived it with the expression of touching, to say that touching is like eating. And from this verse it is made clear to you that one who eats sacrificial foods when impure is liable for excision if he was volitional; and he must offer a variable sacrifice, if it was inadvertent - as we mentioned in Commandment 72 of the Positive Commandments. And the regulations of this commandment have already been explained in [Chapter] 13 of Zevachim. (See Parashat Tazria; Mishneh Torah, Sacrifices Rendered Unfit 18.)

And [it] is practiced at the time of the [Temple] by males and females. And one who transgresses it and eats a kazayit of pure holy meat or impure holy meat while he is still impure with a Torah-level impurity volitionally is liable for excision; inadvertently, he brings a sacrifice that varies up and down, as is written above. And if he ate after he immersed [but] before his sun set or before he brought his atonement - like a woman who gave birth who needs to bring a sacrifice; and so [too,] all who need an atonement - he is lashed. But he is not liable for excision, as it is stated regarding the matter of this excision (Leviticus 7:20), "and his impurity is upon him"; and they, may their memory be blessed, explained, "until all of his impurity be upon him." And if he was impure from a [rabbinic] impurity, he is not lashed - and there is no need to say that he is not liable excision - but rather he is struck with lashes of rebellion.