Commentary for Kiddushin 112:12
אי נמי לא יאכל את בשרו למה לי אע"ג דשחטיה כעין בשר אסור
Now, how do you know that this [verse], 'and his flesh shall tot be eaten,' comes [to teach the law] if it is [ritually] killed after the trial is ended: perhaps where it is killed after sentence, it is permitted, and this [verse], 'and it shall not be eaten,' refers<span class="x" onmousemove="('comment',' Lit., comes.');"><sup>22</sup></span> to when it is indeed stoned, and [its teaching is that of] R'Abbahu in R'Eleazar's name. For R'Abbahu said in R'Eleazar's name: Wherever it is said: It shall not, be eaten, thou shalt not eat, ye shall not eat, the prohibitions of both eating and benefit [in general] are understood, unless the writ expressly states [otherwise], as it does in the case of nebelah!<span class="x" onmousemove="('comment',' Deut. XIV, 21: Ye shall not eat any nebelah: thou mayest give it unto the stranger . . or sell it unto a foreigner. Now, a stoned ox is nebelah, and so I might think that benefit is permitted; therefore Scripture states that its flesh shall not be eaten, thus intimating the contrary. And as to the verse 'and the owner of the ox shall be clear', it is needed for some other deduction v. infra.');"><sup>23</sup></span>