To not eat a limb from the living: That we were prevented that we not eat a limb from the living — meaning to say, a limb that we cut from an animal when it is still alive. And about this is it stated (Deuteronomy 12:23), “and you shall not eat the soul with the meat.” And so they did they say, “‘And you shall not eat the soul with the meat’ — that is a limb from the living.” And we say in Tractate Chullin 102b, “One who ate a limb from the living and meat from the living is lashed twice” — since there are two negative commandments about it: the one which we mentioned; and the second [is] “and flesh torn in the field shall you not eat” (Exodus 22:30), which is a negative commandment about the one that eats meat from the living, as I have written in the commandment not to eat a “torn” animal (Sefer HaChinukh 73). And the warning for the limb from the living was repeated in another place in Parashat Noach, as it is stated (Genesis 9:4), “But meat with the soul, its blood, you shall not eat.”
It is from the roots of the commandment [that it is] in order that we not train ourselves in the trait of cruelty, which is a most disgusting trait. And in truth, there is no greater cruelty in the world than the one who cuts a limb or meat from an animal while it is still alive in front of him and eats it. And I have already written many times [about] the great benefit that comes to us in our acquisition of the good traits and [when] we distance ourselves from the bad traits, as the good will cling to the good. And the good God wants to do good, and hence He commanded us to choose the good. And this is my approach to most of the commandments, according to the angle of their simple understanding.
From the laws of the commandment is that which they, may their memory be blessed, said (Chullin 101b) that the prohibition of the limb from the living is [applicable to] a [domesticated] beast, a [wild] animal and a bird that are pure, but not to impure ones. And [also] that which they said (Mishneh Torah, Laws of Forbidden Foods 5:3, 4) that the prohibition is one; whether it is a limb that has meat, tendons and bones — such as a hand or a foot — or a limb that has no bone — like the tongue, the testicles, the spleen, the kidneys, the heart and similar to them. However the limb that has no bone is forbidden because of a limb from the living, whether it is all cut off, or whether part of it is cut off. But a limb that has a bone is not liable on account of a limb from a living animal, until it is separated like its formation — meat, tendons and bones. But if he separated meat from the living, he is liable for a “torn” animal, as we elucidated, and not on account of a limb from the living. One who eats a kazayit from a limb from the living is lashed for it. And even if he ate a complete limb, [only] if there is a kazayit in it is he liable. [But if there is] less than a kazayit, he is exempted. If he cut a kazayit from the limb according to its formation — meat, tendons and bones — and he ate it, he is lashed, even though there is only the smallest amount of meat upon it. However, if he divided the limb after he detached it and separated the meat from the tendons and from the bones, he is only lashed if there is a kazayit from the meat by itself — and the bones and the tendons do not join with it [to make up] a kazayit, since he has changed it from its formation.
If he divided this limb and ate it a little at a time, if there is a kazayit in what he ate, he is liable; and, if not, he is exempted (Mishneh Torah, Laws of Forbidden Foods 5:4). If he took a kazayit from the limb according to its formation — meat, tendons and bones — and he ate it, he is liable, even though it divided in his mouth before he swallowed it, as that is the way of eating. If he detached the limb from the living and [the animal] became “torn” in his taking it, and he ate it, he is liable on two [counts], because of a limb from the living and because of a “torn” animal — as behold, both prohibitions come together (at the same time). And so [too,] one who detached forbidden fat (chelev) from the living and ate it, is liable for two. If he detached forbidden fat from a “torn” animal, he is lashed [for] three [separate sins]. Flesh that is dangling [from] a beast and a limb dangling [from] it is forbidden if it cannot come back to life — even though it did not separate, but rather was [connected to the animal when it was] slaughtered. But we do not administer lashes for it. And if the beast died, we see it as if it fell while [it was] alive. Therefore, we administer lashes on account of a limb from the living. However if it could come back to life — behold, it is permitted, if the beast is slaughtered. If the limb from the living was dislocated or one crushed it or ground it — such as if one crushed the testicles or severed them — behold, it is not forbidden from Torah writ; as behold, it has a little life. And therefore it does not stench. But nonetheless it is forbidden to eat it due to the custom practiced by Israel from antiquity; as behold, it is similar to life from the living. If the flesh covers most of a broken bone and most of the circumference of the break, behold it is permissible. But if the bone came outside, behold it is forbidden; and when the beast or bird is slaughtered, he should cut off the limb and a bit from the place of the break and throw it out — and the rest is permitted. If the bone was broken, [even when] the flesh covers most of it — if that flesh was pulverized since it decayed, like the flesh that a physician would scrape off; the flesh that was on it was [full of] holes; the flesh was cracked, or it was scraped like a type of ring; the flesh on top was scraped to the point where only like a peel remained on the flesh; or the flesh was decayed below from all of the bone to the point that the flesh that covers the bone is not touching the bone — in all of these [cases], we instruct to forbid until the flesh is healed. And if he ate from any of these, we administer lashes of rebellion upon him. One who extends his hand into the innards of the beast, cuts off from the spleen, from the kidneys and similar to them, and left the pieces in its innards, and [then] slaughtered it afterwards — behold those pieces are forbidden on account of a limb from the living, even though it is within its innards. But if he cut off from the embryo in its innards and did not remove it and slaughtered it afterwards — behold the pieces of the embryo are permitted, since it did not go outside.
And this prohibition is practiced in every place and at all times by males and females. And one who transgresses it and ate a limb from the living or a kazayit of it in the manner that we mentioned is liable for lashes. And this is one of the seven commandments that are upon all people of the world more generally. But there is nonetheless a difference in the details of the commandment between Israel and the rest of the nations. And it is all as I have written in the Order of Vayishma Yitro (Sefer HaChinukh 26). And it appears that the obligation for the rest of the nations with a limb from the living is whether with pure [animals] or whether with impure [animals]. And so did the elder instruct. (See Mishneh Torah, Laws of Kings and Wars 9:13.)
שֶׁלֹּא לֶאֱכֹל אֵבֶר מִן הַחַי – שֶׁנִּמְנַעְנוּ שֶׁלֹּא לֶאֱכֹל אֵבֶר מִן הַחַי, כְּלוֹמַר אֵבֶר שֶׁנֶּחְתַּךְ מִבַּעַל חַיִּים בְּעוֹדֶנּוּ חַי, וְעַל זֶה נֶאֱמַר (דברים יב כג) וְלֹא תֹאכַל הַנֶּפֶשׁ עִם הַבָּשָׂר, וְכֵן אָמְרוּ וְלֹא תֹאכַל הַנֶּפֶשׁ עִם הַבָּשָׂר זֶה אֵבֶר מִן הַחַי, וְאָמְרִינַן בְּמַסֶּכֶת חֻלִּין (קב, ב) אָכַל אֵבֶר מִן הַחַי וּבָשָׂר מִן הַחַי לוֹקֶה שְׁתַּיִם, לְפִי שֶׁיֵּשׁ עַל זֶה שְׁנֵי לָאוִין, הָאֶחָד זֶה שֶׁזָּכַרְנוּ, וְהַשֵּׁנִי (שמות כב ל) וּבָשָׂר בַּשָּׂדֶה טְרֵפָה שֶׁהוּא לֹא תַעֲשֶׂה בְּאוֹכֵל בָּשָׂר מִן הַחַי, כְּמוֹ שֶׁכָּתַבְתִּי בְּמִצְוַת שֶׁלֹּא לֶאֱכֹל הַטְּרֵפָה (מצוה עג). וְנִכְפְּלָה הָאַזְהָרָה בְּאֵבֶר מִן הַחַי בְּמָקוֹם אַחֵר בְּפָרָשַׁת נֹחַ, שֶׁנֶּאֱמַר (ט ד) אַךְ בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ.
To not eat a limb from the living: That we were prevented that we not eat a limb from the living — meaning to say, a limb that we cut from an animal when it is still alive. And about this is it stated (Deuteronomy 12:23), “and you shall not eat the soul with the meat.” And so they did they say, “‘And you shall not eat the soul with the meat’ — that is a limb from the living.” And we say in Tractate Chullin 102b, “One who ate a limb from the living and meat from the living is lashed twice” — since there are two negative commandments about it: the one which we mentioned; and the second [is] “and flesh torn in the field shall you not eat” (Exodus 22:30), which is a negative commandment about the one that eats meat from the living, as I have written in the commandment not to eat a “torn” animal (Sefer HaChinukh 73). And the warning for the limb from the living was repeated in another place in Parashat Noach, as it is stated (Genesis 9:4), “But meat with the soul, its blood, you shall not eat.”
מִשָּׁרְשֵׁי הַמִּצְוָה. כְּדֵי שֶׁלֹּא נְלַמֵּד נַפְשֵׁנוּ בְּמִדַּת הָאַכְזָרִיּוּת, שֶׁהִיא מִדָּה מְגֻנָּה בְּיוֹתֵר, וּבֶאֱמֶת שֶׁאֵין אַכְזָרִיּוּת בָּעוֹלָם גָּדוֹל מִמִּי שֶׁיַּחְתֹּךְ אֵבֶר אוֹ בָּשָׂר מִבַּעַל חַיִּים בְּעוֹדֶנּוּ חַי לְפָנָיו וְיֹאכְלֶנּוּ. וּכְבָר כָּתַבְתִּי כַּמָּה פְּעָמִים הַתּוֹעֶלֶת הַגָּדוֹל לָנוּ בִּקְנוֹתֵנוּ הַמִּדּוֹת הַטּוֹבוֹת וְנִתְרַחֵק מִן הָרָעוֹת כִּי הַטּוֹב יִדְבַּק בְּטוֹב. וְהָאֵל הַטּוֹב חָפֵץ לְהֵטִיב, וְלָכֵן יְצַוֶּה עַמּוֹ לִבְחֹר בַּטּוֹב. זֶהוּ דַּרְכִּי בְּרֹב הַמִּצְוֹת עַל צַד הַפְּשָׁט.
It is from the roots of the commandment [that it is] in order that we not train ourselves in the trait of cruelty, which is a most disgusting trait. And in truth, there is no greater cruelty in the world than the one who cuts a limb or meat from an animal while it is still alive in front of him and eats it. And I have already written many times [about] the great benefit that comes to us in our acquisition of the good traits and [when] we distance ourselves from the bad traits, as the good will cling to the good. And the good God wants to do good, and hence He commanded us to choose the good. And this is my approach to most of the commandments, according to the angle of their simple understanding.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם קא, ב) שֶׁאִסּוּר אֵבֶר מִן הַחַי נוֹהֵג בִּבְהֵמָה חַיָּה וָעוֹף בִּטְהוֹרִים, אֲבָל לֹא בִּטְמֵאִים. וּמָה שֶׁאָמְרוּ (רמב"ם מאכלות אסורות ה, ב ג) שֶׁאֶחָד אֵבֶר שֶׁיֵּשׁ בּוֹ בָּשָׂר וְגִדִּים וַעֲצָמוֹת, כְּגוֹן הַיָּד וְהָרֶגֶל, וְאֶחָד אֵבֶר שֶׁאֵין בּוֹ עֶצֶם, כְּגוֹן הַלָּשׁוֹן וְהַבֵּיצִים וְהַטְּחוֹל וְהַכְּלָיוֹת וְהַלֵּב, וְכַיּוֹצֵא בָּהֶן בְּאִסּוּר זֶה, אֶלָּא שֶׁהָאֵבֶר שֶׁאֵין בּוֹ עֶצֶם, בֵּין שֶׁנֶּחְתַּךְ כֻּלּוֹ, בֵּין שֶׁנֶּחְתַּךְ מִקְצָתוֹ הֲרֵי זֶה אָסוּר מִשּׁוּם אֵבֶר מִן הַחַי. וְהָאֵבֶר שֶׁיֵּשׁ בּוֹ עֶצֶם, אֵינוֹ חַיָּב מִשּׁוּם אֵבֶר מִן הַחַי עַד שֶׁיִּפְרֹשׁ כִּבְרִיָּתוֹ, בָּשָׂר וְגִידִים וַעֲצָמוֹת, אֲבָל אִם פֵּרֵשׁ מִן הַחַי הַבָּשָׂר בִּלְבַד חַיָּב מִשּׁוּם טְרֵפָה, כְּמוֹ שֶׁבֵּאַרְנוּ, וְלֹא מִשּׁוּם אֵבֶר מִן הַחַי. הָאוֹכֵל מֵאֵבֶר מִן הַחַי כַּזַּיִת לוֹקֶה עָלָיו, וַאֲפִלּוּ אָכַל אֵבֶר שָׁלֵם אִם יֵשׁ בּוֹ כַּזַּיִת חַיָּב, פָּחוֹת מִכַּזַּיִת פָּטוּר. חָתַךְ מִן הָאֵבֶר כִּבְרִיָּתוֹ בָּשָׂר וְגִידִים וַעֲצָמוֹת כַּזַּיִת וַאֲכָלוֹ לוֹקֶה, אַף עַל פִּי שֶׁאֵין בּוֹ בָּשָׂר אֶלָּא כָּל שֶׁהוּא, אֲבָל אִם הִפְרִיד הָאֵבֶר אַחַר שֶׁתְּלָשׁוֹ מִן הַחַי, וְהִפְרִישׁ הַבָּשָׂר מִן הַגִּידִין וּמִן הָעֲצָמוֹת אֵינוֹ לוֹקֶה, עַד שֶׁיֹּאכַל כַּזַּיִת מִן הַבָּשָׂר לְבַדּוֹ, וְאֵין הָעֲצָמוֹת וְהַגִּידִין מִצְטָרְפִין בּוֹ לְכַזַּיִת, מֵאַחַר שֶׁשִּׁנָּה בְּרִיָּתוֹ.
From the laws of the commandment is that which they, may their memory be blessed, said (Chullin 101b) that the prohibition of the limb from the living is [applicable to] a [domesticated] beast, a [wild] animal and a bird that are pure, but not to impure ones. And [also] that which they said (Mishneh Torah, Laws of Forbidden Foods 5:3, 4) that the prohibition is one; whether it is a limb that has meat, tendons and bones — such as a hand or a foot — or a limb that has no bone — like the tongue, the testicles, the spleen, the kidneys, the heart and similar to them. However the limb that has no bone is forbidden because of a limb from the living, whether it is all cut off, or whether part of it is cut off. But a limb that has a bone is not liable on account of a limb from a living animal, until it is separated like its formation — meat, tendons and bones. But if he separated meat from the living, he is liable for a “torn” animal, as we elucidated, and not on account of a limb from the living. One who eats a kazayit from a limb from the living is lashed for it. And even if he ate a complete limb, [only] if there is a kazayit in it is he liable. [But if there is] less than a kazayit, he is exempted. If he cut a kazayit from the limb according to its formation — meat, tendons and bones — and he ate it, he is lashed, even though there is only the smallest amount of meat upon it. However, if he divided the limb after he detached it and separated the meat from the tendons and from the bones, he is only lashed if there is a kazayit from the meat by itself — and the bones and the tendons do not join with it [to make up] a kazayit, since he has changed it from its formation.
חִלְּקוֹ לְאֵבֶר זֶה וַאֲכָלוֹ מְעַט מְעַט, אִם יֵשׁ בְּמַה שֶׁאָכַל כַּזַּיִת בָּשָׂר חַיָּב, וְאִם לָאו פָּטוּר (רמב"ם שם ה"ד). לָקַח כַּזַּיִת מִן הָאֵבֶר כִּבְרִיָּתוֹ בָּשָׂר גִּידִין וַעֲצָמוֹת וַאֲכָלוֹ, אַף עַל פִּי שֶׁנֶּחְלַק בְּפִיו קֹדֶם שֶׁבְּלָעוֹ חַיָּב, לְפִי שֶׁכֵּן דֶּרֶךְ אֲכִילָה. תָּלַשׁ אֵבֶר מִן הַחַי וְנִטְרְפָה בִּנְטִילָתוֹ וַאֲכָלוֹ, חַיָּב שְׁתַּיִם, מִשּׁוּם אֵבֶר מִן הַחַי, וּמִשּׁוּם טְרֵפָה, שֶׁהֲרֵי שְׁנֵי הָאִסּוּרִין בָּאִין כְּאֶחָד, וְכֵן הַתּוֹלֵשׁ חֵלֶב מִן הַחַי וַאֲכָלוֹ, לוֹקֶה שְׁתַּיִם, מִשּׁוּם אֵבֶר מִן הַחַי, וּמִשּׁוּם חֵלֶב. תָּלַשׁ חֵלֶב מִן הַטְּרֵפָה וַאֲכָלוֹ לוֹקֶה שָׁלֹשׁ. בָּשָׂר הַמְּדֻלְדָּל בַּבְּהֵמָה וְאֵבֶר הַמְּדֻלְדָּל בָּהּ אִם אֵינוֹ יָכוֹל לַחְזֹר וְלִחְיוֹת, אַף עַל פִּי שֶׁלֹּא פֵּרַשׁ אֶלָּא שֶׁנִּשְׁחֲטָה, אָסוּר, וְאֵין לוֹקִין עָלָיו, וְאִם מֵתָה הַבְּהֵמָה רוֹאִין אוֹתוֹ כְּאִלּוּ נָפַל מֵחַיִּים, לְפִיכָךְ לוֹקִין עָלָיו מִשּׁוּם אֵבֶר מִן הַחַי, אֲבָל הַיָּכוֹל לַחְזֹר וְלִחְיוֹת, אִם נִשְׁחֲטָה הַבְּהֵמָה הֲרֵי זֶה מֻתָּר. אִם נִשְׁמַט אֵבֶר מִן הַחַי, אוֹ מִעֲכוֹ, אוֹ דָּכוּ, כְּגוֹן: הַבֵּיצִים שֶׁמִּעֵךְ אוֹתָן אוֹ נִתְּקָן הֲרֵי זֶה אֵינוֹ אָסוּר מִן הַתּוֹרָה, שֶׁהֲרֵי יֵשׁ בּוֹ מִקְצָת חַיִּים, וּלְפִיכָךְ אֵין מַסְרִיחַ, וְאַף עַל פִּי כֵן, אָסוּר לְאָכְלוֹ מִמִּנְהָג שֶׁנָּהֲגוּ יִשְׂרָאֵל מִקֶּדֶם, שֶׁהֲרֵי הוּא דּוֹמֶה לְאֵבֶר מִן הַחַי. עֶצֶם שֶׁנִּשְׁבַּר, אִם הָיָה הַבָּשָׂר חוֹפֶה רֹב עָבְיוֹ שֶׁל עֶצֶם הַנִּשְׁבָּר וְרֹב הֶקֵּף הַשֶּׁבֶר הֲרֵי זֶה מֻתָּר, וְאִם יָצָא הָעֶצֶם לַחוּץ הֲרֵי הָאֵבֶר אָסוּר, וּכְשֶׁיִּשְׁחֹט הַבְּהֵמָה אוֹ הָעוֹף יַחְתֹּךְ הָאֵבֶר וּמִמָּקוֹם הַשֶּׁבֶר מְעַט וְיַשְׁלִיכֶנּוּ, וְהַשְּׁאָר מֻתָּר. נִשְׁבַּר הָעֶצֶם וְהָיָה הַבָּשָׂר חוֹפֶה אֶת רֻבּוֹ אִם הָיָה אוֹתוֹ הַבָּשָׂר מְרֻסָּס שֶׁנִּתְאַכֵּל כְּבָשָׂר שֶׁהָרוֹפֵא גּוֹרְדוֹ, אוֹ שֶׁהָיָה הַבָּשָׂר שֶׁעָלָיו נְקָבִים נְקָבִים, אוֹ שֶׁנִּסְדַּק הַבָּשָׂר, אוֹ שֶׁנִּגְרַד כְּמִין טַבַּעַת, אוֹ שֶׁנִּגְרַד הַבָּשָׂר מִלְּמַעְלָה עַד שֶׁלֹּא נִשְׁאַר עַל הַבָּשָׂר אֶלָּא כִּקְלִפָּה, אוֹ שֶׁנִּתְאַכֵּל הַבָּשָׂר לְמַטָּה מִכָּל הָעֶצֶם שֶׁנִּשְׁבַּר, עַד שֶׁנִּמְצָא הַבָּשָׂר הַחוֹפֶה, אֵינוֹ נוֹגֵעַ בָּעֶצֶם, בְּכָל אֵלּוּ מוֹרִין לְאִסּוּר, עַד שֶׁיִּתְרַפֵּא הַבָּשָׂר, וְאִם אָכַל מִכָּל אֵלּוּ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. הַמּוֹשִׁיט יָדוֹ לִמְעֵי הַבְּהֵמָה וְחָתַךְ מִן הַטְּחוֹל וּמִן הַכְּלָיוֹת וְכַיּוֹצֵא בָּהֶן וְהִנִּיחַ הַחֲתִיכוֹת תּוֹךְ מֵעֶיהָ וְאַחַר כָּךְ שְׁחָטָהּ, הֲרֵי אוֹתָן הַחֲתִיכוֹת אֲסוּרוֹת מִשּׁוּם אֵבֶר מִן הַחַי וְאַף עַל פִּי שֶׁהוּא בְּתוֹךְ מֵעֶיהָ. אֲבָל אִם חָתַךְ מִן הָעֻבָּר שֶׁבְּמֵעֶיהָ וְלֹא הוֹצִיאוֹ, וְאַחַר כָּךְ שְׁחָטָהּ הֲרֵי חֲתִיכוֹת הָעֻבָּר מֻתָּרוֹת, הוֹאִיל וְלֹא יָצָא.
If he divided this limb and ate it a little at a time, if there is a kazayit in what he ate, he is liable; and, if not, he is exempted (Mishneh Torah, Laws of Forbidden Foods 5:4). If he took a kazayit from the limb according to its formation — meat, tendons and bones — and he ate it, he is liable, even though it divided in his mouth before he swallowed it, as that is the way of eating. If he detached the limb from the living and [the animal] became “torn” in his taking it, and he ate it, he is liable on two [counts], because of a limb from the living and because of a “torn” animal — as behold, both prohibitions come together (at the same time). And so [too,] one who detached forbidden fat (chelev) from the living and ate it, is liable for two. If he detached forbidden fat from a “torn” animal, he is lashed [for] three [separate sins]. Flesh that is dangling [from] a beast and a limb dangling [from] it is forbidden if it cannot come back to life — even though it did not separate, but rather was [connected to the animal when it was] slaughtered. But we do not administer lashes for it. And if the beast died, we see it as if it fell while [it was] alive. Therefore, we administer lashes on account of a limb from the living. However if it could come back to life — behold, it is permitted, if the beast is slaughtered. If the limb from the living was dislocated or one crushed it or ground it — such as if one crushed the testicles or severed them — behold, it is not forbidden from Torah writ; as behold, it has a little life. And therefore it does not stench. But nonetheless it is forbidden to eat it due to the custom practiced by Israel from antiquity; as behold, it is similar to life from the living. If the flesh covers most of a broken bone and most of the circumference of the break, behold it is permissible. But if the bone came outside, behold it is forbidden; and when the beast or bird is slaughtered, he should cut off the limb and a bit from the place of the break and throw it out — and the rest is permitted. If the bone was broken, [even when] the flesh covers most of it — if that flesh was pulverized since it decayed, like the flesh that a physician would scrape off; the flesh that was on it was [full of] holes; the flesh was cracked, or it was scraped like a type of ring; the flesh on top was scraped to the point where only like a peel remained on the flesh; or the flesh was decayed below from all of the bone to the point that the flesh that covers the bone is not touching the bone — in all of these [cases], we instruct to forbid until the flesh is healed. And if he ate from any of these, we administer lashes of rebellion upon him. One who extends his hand into the innards of the beast, cuts off from the spleen, from the kidneys and similar to them, and left the pieces in its innards, and [then] slaughtered it afterwards — behold those pieces are forbidden on account of a limb from the living, even though it is within its innards. But if he cut off from the embryo in its innards and did not remove it and slaughtered it afterwards — behold the pieces of the embryo are permitted, since it did not go outside.
וְנוֹהֵג אִסּוּר זֶה בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת, וְהָעוֹבֵר עַל זֶה וְאָכַל אֵבֶר מִן הַחַי אוֹ כַּזַּיִת מִמֶּנּוּ, בָּעִנְיָן שֶׁזָּכַרְנוּ חַיָּב מַלְקוּת. וְזֹאת אַחַת מִן הַשֶּׁבַע מִצְוֹת שֶׁהֵן עַל כָּל בְּנֵי הָעוֹלָם בִּכְלָל, אֲבָל מִכָּל מָקוֹם חִלּוּק יֵשׁ בִּפְרָטֵי הַמִּצְוָה בֵּין יִשְׂרָאֵל לִשְׁאָר הָאֻמּוֹת, וְהַכֹּל כְּמוֹ שֶׁכָּתַבְתִּי בְּסֵדֶר וַיִּשְׁמַע יַתְרוּ (מצוה כו). וּמִן הַדּוֹמֶה, שֶׁהַחִיּוּב לִשְׁאָר הָאֻמּוֹת בְּאֵבֶר מִן הַחַי בֵּין בִּטְהוֹרִים בֵּין בִּטְמֵאִים, וְכֵן הוֹרָה זָקֵן (עי' רמב"ם הל' מלכים ט יג).
And this prohibition is practiced in every place and at all times by males and females. And one who transgresses it and ate a limb from the living or a kazayit of it in the manner that we mentioned is liable for lashes. And this is one of the seven commandments that are upon all people of the world more generally. But there is nonetheless a difference in the details of the commandment between Israel and the rest of the nations. And it is all as I have written in the Order of Vayishma Yitro (Sefer HaChinukh 26). And it appears that the obligation for the rest of the nations with a limb from the living is whether with pure [animals] or whether with impure [animals]. And so did the elder instruct. (See Mishneh Torah, Laws of Kings and Wars 9:13.)