Daily Mitzvah (Rambam)

The 181st prohibition is that we are forbidden from eating [meat from] an animal which is treifa.

The source of this prohibition is G‑d's statement,1 "Do not eat flesh torn off (treifa) in the field."

The simple meaning of this verse2 is as explained in the Mechilta, "The verse just speaks of the most common case, [a field being] the place where most animals are torn."

But the Oral Tradition3 has an additional explanation of this verse: "Flesh in the field is treifa, therefore do not eat it." This means that once the flesh is moved outside its proper place, it is considered to be treifa. Examples of this are meat from kodshei kodshim which was taken outside the Temple courtyard; or meat from kodshim kalim which was taken outside the wall [of Yerushalayim]; or meat from the Pesach offering which was taken away from where its group was; or if a fetus stuck its hand out [of the womb], as explained in the fourth chapter of Chulin. In all these cases the meat is called treifa, and one who eats a kezayis of their flesh receives lashes by Torah law.

Flesh which was taken from a live animal is also considered to be treifa, and one who eats it is punished by lashes. Our Sages said in Gemara Chulin,4 "The verse, 'Do not eat flesh torn off (treifa) in the field,' refers to flesh from a live animal and flesh from a treifa.

This mitzvah, as well as the previous one [regarding neveilah], is repeated with regard to kohanim. This is in G‑d's statement to the kohanim,5 "He shall not eat a neveilah or a treifa, since it will defile him." The reason for the repetition is because they are commanded to eat from a bird which was brought as a sin offering, which is prepared with melikah.6 Melikah, when performed on a non-sanctified bird is undoubtedly neveilah, not valid slaughter. We might think that therefore they are permitted to eat even non-sanctified animals prepared through melikah, as well as any other invalid slaughter. Therefore [the verse] explains that they are included among all other Jews regarding the prohibition of eating neveilah and treifa. This is the explanation given by our Sages, in addition to another law derived from this verse, which we don't need to discuss in the present work.

However, a beheimah or chaya which develops one of the invalidating conditions (treifos) which are derived through the principles of Torah interpretation may not be eaten even if it is slaughtered properly. One who slaughters it in a kosher manner and eats from its flesh receives lashes by Rabbinic decree. The various types of treifos are explained in the third chapter of Chulin. The nine7 previous mitzvos are explained in that same chapter, as well as the last chapter of Makos and the first chapter of B'choros.

Footnotes

1.

Ex. 22:30.

2.

Particularly why it mentions a field.

3.

Chulin 68a.

4.

102b.

5.

Lev. 22:8.

6.

Cutting through the back of the neck with a thumbnail. See N112.

7.

N172-N181.

The 182nd prohibition is that we are forbidden from eating the limb of a living animal. This applies when the limb was cut from the animal while it was still alive, and one eats a kezayis from the limb as it was in its original form.1 Even if there was only a minute amount of actual flesh, one who eats [a kezayis] is punished by lashes.

The source of this prohibition is G‑d's statement,2 "Do not eat flesh with life in it."

The Sifri says, "The verse, 'Do not eat flesh with life in it,' refers to the limb of a live animal. The same explanation is given in Gemara Chulin,3 where our Sages said, "One who eats the limb of a live animal and the flesh of a live animal receives two sets of lashes." This is because there are two prohibitions: the first being the prohibition regarding a limb, "Do not eat flesh with life in it," and the second, the prohibition of eating the flesh of a live animal, "Do not eat flesh torn off (treifa) in the field," as explained previously.4

This same prohibition is repeated in other words in G‑d's statement5 to Noah prohibiting the limb of a live animal, "But you may not eat flesh of a creature that is still alive."

Footnotes

1.

I.e., including the bones, sinews, etc. In most mitzvos, the Biblical prohibition is transgressed only when a kezayis of the flesh is eaten, excluding bones, etc. Here, since the limb is complete, everything is included in the kezayis.

2.

Deut. 12:23.

3.

102b.

4.

N181.

5.

Gen. 9:4.

The 184th prohibition is that we are forbidden from eating blood.

The source of this prohibition is G‑d's statement,1 "Do not eat any blood." This prohibition is repeated in Torah many times. It explains that one who transgresses intentionally receives kares, as it is written,2 "Whoever eats it shall receive kares." If it was transgressed accidentally, the person must bring a chatos offering.3

The details of this mitzvah are explained in the fifth chapter of tractate Krisus.

Footnotes

1.

Lev. 7:26.

2.

Ibid. 17:14

3.

See P69.

The 185th prohibition is that we are forbidden from eating the fats of a kosher animal.1

The source of this prohibition is G‑d's statement,2 "Do not eat any of the hard fat in an ox, sheep or goat."

This prohibition is also repeated and the punishment of kares explicitly stated.3 This applies if he transgressed intentionally, but if it was accidental, he must bring a chatos offering.

The details of this mitzvah are explained in the 7th chapter of tractate Chulin.

Footnotes

1.

The fat of a nonkosher animal is already forbidden just as the flesh is.

2.

Lev. 7:23.

3.

Ibid. 7:25.

The 183rd prohibition is that we are forbidden from eating the sciatic nerve (gid ha'nasheh).

The source of this prohibition is G‑d's statement,1 "The Jewish people therefore do not eat the sciatic nerve to this very day."

One who eats the entire nerve, even if it is minute in size, or one who eats a kezayis [even if it is not the entire nerve] receives lashes.

Footnotes

1.

Gen. 32:33.