The Torah prescribes different procedures to be followed for the offering of different Hatat sacrifices (sacrifices brought for atonement). The blood of some Hatat offerings is sprinkled on the outdoor Mizbe’ah (altar), whereas the blood of other Hatat offerings is sprinkled inside the Mishkan, on the incense altar. The Torah in Parashat Sav (6:23) establishes that in the case of a Hatat Penimit – a sin-offering whose blood is to be sprinkled inside the Bet Ha’mikdash – the meat is not eaten, but rather brought outside Jerusalem and burned. Whereas the meat of other sin-offerings is eaten by the Kohanim, the meat of a “Hatat Penimit” is burned outside the city. The Sifra, commenting to this verse, explains that the Torah here introduces a prohibition against eating the meat of such sacrifices. The Sefer Ha’hinuch writes that no reason can be offered for this command, because detailed laws such as this have no accessible reason, and we must unquestioningly accept it as G-d’s will without trying to give any reason for it. This command also includes a prohibition against eating meat of other sacrifices, whose blood is to be sprinkled on the outdoor altar, if the blood was, for whatever reason, brought inside the Bet Ha’mikdash. If the blood was brought through the entrance to the Bet Ha’mikdash from the courtyard, then the sacrifice’s meat becomes forbidden for consumption, just like the meat of a “Hatat Penimit.” By the same token, if the blood of a “Hatat Penimit” was, for whatever reason, brought into the Kodesh Ha’kodashim, the inner chamber of the Bet Ha’mikdash, the sacrifice is invalidated. Anybody – a Kohen or non-Kohen, male or female – who eats the meat of a “Hatat Penimit” transgresses this prohibition, and if the violator eats a Ke’zayit, then he or she is liable to Malkut.