The Torah in Parashat Re’eh (Debarim 12:17) issues a command forbidding the consumption of a number of different hallowed items without following the relevant restrictions. Included in this verse are a number of prohibitions relevant to the consumption of sacrifices, which the Sefer Ha’hinuch lists as the 445 th , 446 th , 447 th and 448 th Biblical commands. The first relates to “Bechorot Bekarecha Ve’sonecha” – the male firstborn animals of kosher species, which are to be given to a Kohen. The Torah here forbids Kohanim from eating a Bechor (firstborn) outside the city of Jerusalem. As long as the animal is Tamim (unblemished), it must be slaughtered as a sacrifice, and then eaten within the walls of Jerusalem. This command includes a prohibition forbidding non-Kohanim from eating the meat of a Bechor anywhere, even in Jerusalem. A Kohen who eats a Ke’zayit of meat of a Bechor outside Jerusalem, or a non-Kohen who eats this quantity of meat of a Bechor anywhere, has transgressed this prohibition and is liable to Malkut. The next command which the Sefer Ha’hinuch infers from this verse is the prohibition against consuming the meat of sin-offerings (Hatat and Asham) outside the Bet Ha’mikdash. The Sefer Ha’hinuch explains that the reason for this command stems from the Gemara’s comment that the person who brings a sin-offering attains atonement through the Kohanim’s consumption of the sacrificial meat (“Kohanim Ochelim U’be’alim Mitkaperim”). This is a special type of eating, and it must therefore be conducted in a special way, with concentration and intention, and so the Torah requires the Kohanim to partake of this meat specifically in the sacred territory of the Bet Ha’mikdash, and forbids eating the meat anywhere else. The Sefer Ha’hinuch writes that this command includes a prohibition against the consumption of Kodashim Kalim – sacrifices which may be eaten even by non-Kohanim – outside the walls of Jerusalem. This prohibition applies in all places, and in all time periods. Even nowadays, if somebody consecrated an animal as a sacrifice, and then proceeded to slaughter it and partake of its meat, then in addition to violating the prohibition against benefitting from sacred property, he also transgresses this prohibition. One who eats a Ke’zayit of a sacrifice outside is designated location (sin-offerings outside the Bet Ha’mikdash, and Kodashim Kalim outside Jerusalem) is liable to Malkut. This verse also forbids the consumption of “Nedarecha Asher Tidor” – sacrifices brought in fulfillment of a pledge, which the Sages understood as referring specifically to a Korban Ola (burnt offering). The Ola is to be burned entirely on the altar, and the Torah in this verse forbids eating the meat of an Ola anytime and anywhere. Regardless of when or where one eats the meat of an Ola, he is in violation of this Biblical command. This prohibition is binding upon both men and women, and applies in all places and in all time periods, even today. One who intentionally eats a Ke’zayit of an Ola is liable to Malkut; if this is done mistakenly, then the violator must offer a special sacrifice – Korban Me’ila – to atone for his having accidentally benefitted from hallowed food. Finally, this verse forbids partaking of “Nidbotecha” – voluntary offerings. The Sages interpreted this term as a reference to the consumption of the meat of Kodashim Kalim sacrifices before the blood has been sprinkled. The meat of Kodashim Kalim is permissible for consumption, even by non-Kohanim, but the meat becomes permissible for consumption only once the blood of the sacrifice has been sprinkled on the altar. The Sefer Ha’hinuch explains that the Torah issued this command to teach us that we must prioritize our spiritual obligations over our physical gratification. We are allowed to enjoy worldly delights, but only after we have met our responsibilities to Hashem. This is symbolized by the prohibition against enjoying the meat of a sacrifice before the altar re