והבשר. שֶׁל קֹדֶשׁ שְׁלָמִים אשר יגע בכל טמא לא יאכל: והבשר AND THE FLESH of the sacred animals constituting peace-offerings (not that of פגול mentioned in v. 18, for this may not be eaten even though it does not touch an unclean thing), אשר יגע בכל טמא לא יאכל THAT TOUCHETH ANY UNCLEAN THING SHALL NOT BE EATEN.
והבשר. לְרַבּוֹת אֵבֶר שֶׁיָּצָא מִקְצָתוֹ — שֶׁהַפְּנִימִי מֻתָּר (ספרא): והבשר — The word והבשר the second time it occurs in this verse is redundant (it should have stated: כל טהור יאכל בשר) but it is intended to include in the law mentioned here, the limb of a sacrifice that went forth (was brought out) in part from the place where it had to be eaten (in the case of שלמים, from Jerusalem, in that of קדשי קדשים, from the forecourt) — that the part that remained inside is permitted to be eaten (cf. Sifra, Tzav, Section 9 6).
כל טהור יאכל בשר. מַה תַּ"ל? לְפִי שֶׁנֶּאֱמַר וְדַם זְבָחֶיךָ יִשָּׁפֵךְ וְגוֹ' וְהַבָּשָֹר תֹּאכֵל (דברים י"ב), יָכוֹל לֹא יֹאכְלוּ שְׁלָמִים אֶלָּא הַבְּעָלִים, לְכָךְ נֶאֱמַר כָּל טָהוֹר יֹאכַל בָּשָֹר (ספרא): כל טהור יאכל בשר ALL THAT ARE CLEAN MAY EAT FLESH — Why is this stated? Why should it not be assumed that a clean person may eat of the sacrifices? But, since it is stated, (Deuteronomy 12:27) “and the blood of thy sacrifices shall be poured upon the altar …, but the flesh thou mayest eat”, I might have thought, that as it speaks of thy sacrifices and states “thou mayest eat”, only the owner of the sacrifices may eat the peace-offerings! For this reason it is stated here: “all that are clean may eat flesh” (Sifra, Tzav, Section 9 7).
(והבשר כל טהור יאכל בשר. כְּלוֹמַר, כָּל מַה שֶּׁאָסַרְתִּי לְךָ בְּחַטָּאת וְאָשָׁם, שֶׁאִם יָצְאוּ חוּץ לַקְּלָעִים אֲסוּרִין — כְּמוֹ שֶׁכָּתוּב בַּחֲצַר אֹהֶל מוֹעֵד יֹאכְלוּהָ (ויקרא ו') — בְּבָשָׂר זֶה אֲנִי אוֹמֵר לְךָ כָּל טָהוֹר יֹאכַל בָּשָׂר אֲפִלּוּ בְּכָל הָעִיר): [והבשר כל טהור יאכל בשר AND AS FOR THE FLESH ALL THAT ARE CLEAN MAY EAT FLESH — This is as much as to say: all that I have told thee (some editions read: שאסרתי לך, — “that I have forbidden thee”), is only in the case of the sin-offering and a guilt-offering: that if these went forth (were carried forth) without the hangings of the forecourt they are forbidden (נפסלים ביוצא), as it is said, (Leviticus 6:19) “in the enclosure of the tent of meeting”) shall they eat it”; but with regard to this flesh (that of שלמים) I tell thee, “all that are clean may eat flesh” even amidst all the people (some editions read: בכל העיר, “in the whole city”, which is what “amidst all the people” is intended to mean)].